Process, Values and Local Wisdom of the Martabas (Saying Mantra)

and Natural Resources Utilization in the Simalungun Indigenous

Society in Indonesia

Nenni Triana Sinaga, Robert Sibarani, Pujiati, Budi Agustono

Post-Graduate Department in Linguistics, Faculty of Cultural Sciences, Universitas Sumatera Utara, Medan 20155, North

Sumatra, Indonesia

Keyword: process, values, local wisdom, martabas, traditional treatment, Simalungun ethnic, indigenous community.

Abstract: Various methods and approaches have been utilised to search the oral tradition of Simalungun’s martabas

(or saying mantra) which still has strong roots in villages in which villagers remain to hold their cultural

bases. The utilization of different methods and approaches are aimed at understanding the cultural

representations of process, values, and local wisdom which are considered urgent especially when the local

community concerned are willing to have options in solving their problems, that is, traditional treatments.

Since the research tries to understand the conceptualisations of abstract ideas which were identified from the

oral stories told by participants as well as from practices, semi-structured interviews were carried out with

the indigenous Simalungun people to open the cultural domains. The results show that in the martabas as

folk beliefs the process, values, and local wisdom represent the embodied experiences which are important

as vehicles of expressions and culturally influenced by the spirit of abstract world. We argue that while

culturally influenced process, values, and local wisdom shall mark the participants who are strange in their

ways of doing, a direct look at their underlying frameworks finds that they spiritually connect with unseen

world that is intrinsic to their experiences. Understanding the martabas’s process, values, and local wisdom

can contribute to the expansion of Simalungun’s local genius which is perhaps unreasonable anymore in the

modern life although the martabas remains to exist up to now.

1 INTRODUCTION

Simalungun’s martabas (or saying mantra) functions

as an abstract media to hold traditional (or non-

medical) treatment from uncertified figure whose

skills are to utter mantra and who treats the patients

with unbelieveable but magical words. The today’s

polemic that is happening in local society is that the

martabas is assumed to be bad practice and it is

even very taboo though it is itself referring to the

process of delivering petition to the owner of the

universe. In addition, the local society argue that

when somebody requires traditional treatment and

goes to martabas expert, or shaman, he is considered

to have neither belief nor religion. The assumption,

of course, makes the martabas undesirable and even

shunned by some local people, especially those who

are still young today. Therefore, the research

questions in this study are focused on (1) how does

the martabas anthropolinguistically perform during

treatment process and what values and norms do the

martabas have?; (2) what local wisdom does the

martabas contain; and (3) how to revitalize the

martabas?

2 PROCESS, VALUES, AND

LOCAL WISDOM

Masinambow (in Bawa 2004: 1) argues that culture

as the process and product of human thoughts,

feelings, and behavior has its own distinctive

features, so each culture should preserve or retain its

own richness. As the cultural product the martabas is

an oral tradition which is indicated to have polite

communication since it is addressed directly to god.

Sibarani (2004: 170) argues that politeness means

the ordinance and customs that prevail in an

civilized society to maintain good relationships

among fellow human beings. Modesty is a

Triana Sinaga, N., Sibarani, R., Pujiati, . and Agustono, B.

Process, Values and Local Wisdom of the Martabas (Saying Mantra) and Natural Resources Utilization in the Simalungun Indigenous Society in Indonesia.

DOI: 10.5220/0009902100002480

In Proceedings of the International Conference on Natural Resources and Sustainable Development (ICNRSD 2018), pages 309-317

ISBN: 978-989-758-543-2

309

behavioral rule established and agreed upon by a

particular society so that politeness becomes an

agreed requirement in social behavior).

The language style which is orally spoken by a

shaman (datu) can attract the attention of patients

and influence them and can be considered a medium

by younger generations to learn their native

language. Sibarani (2004: 59) argues that language

may be used as the expressions of cultural values

which consist of expressive culture, traditional

culture, and physical culture and the expressive

culture might include feelings, belief, intuition, and

ideas and collective imaginations. Meanwhile,

traditional culture can refer to religious values, the

adat rules, and customs; physical culture refers to

the one which can be utilized by people in their

everyday activities. In this case the martabas is of

course rich of traditional expressions consisting of

values which are sometimes hard to believe or to

realize although in the past it was dominantly

believed by local people when they treated their

diseases or uneasy feelings.

3 TRADITIONAL TREATMENT

Decree of the Minister of Health No. 1076 /

MENKES / SK / VII / 2003, states that traditional

medicine refers to medication and treatment by way

of medication, and its treatment refers to experience,

hereditary skills, education / training and is applied

in accordance with prevailing norms. Materials and

ingredients in the form of plants, animals and

mineral materials, alloy or mixed ingredients have

been used for experiential treatment (Noorkosiani

2009: 130).

Traditional medicine with martabas will fade

because it is not preserved or used again. These

problems result in huge losses to the community.

Sibarani (2012: 2) reveals that the cultural traditions

or oral traditions of the past cannot possibly be

present today exactly as they have been transformed

in such a way that they may even have "died"

because they no longer live in their communities but

their values and norms can be actualized in the

present. The values and norms of cultural traditions

or oral traditions can also be used to educate

children to strengthen their identity and character in

the face of the future as the nation's future

generations.

4 CONCEPT HEADING

Several technical concepts in this section are

discussed as Duranti (1997:14) argued there are

three major theoretical areas that have been

developed whithin linguistic antropology. Each of

these areas is devoted to the understanding of one of

the following analytical nations, for instance

performance, indexicality, and participation.

4.1 Performance

Language is understood in the process of

communicative activities, actions and performances

that require creativity. Language as a lingual

element that stores cultural resources cannot be

understood separately from the performance or

language activity. Duranti (1997: 14) reveals that the

concept of performance work from a number of

sources and can be interpreted in various ways.

According to Bauman (1992) the concept of

performance is the actual execution of an action that

is contrary to capacity, models, or other factors that

present a potential such as an action or an

abstraction of that action. Hymes (2010) revealed

that language studies must pay attention to

themselves by describing and analyzing the ability

of native speakers to use language for

communication in real situations (communicative

competence) rather than limiting themselves to

describe the ideal potential abilities of speech

speakers to produce grammatical sentences true

(linguistic competence). A communicative event is

the basic unit for a similar communication

descriptive goal including: the same topic, the same

participant, the same variety of languages.

Communicative actions generally border with

interactional single functions, such as referential

statements, requests, or orders, which may be verbal

acts or nonverbal acts Muriel (2003: 23-24). Then

Bauman (1992: 45) reveals the concept of

performance as a frame that is placed on the quality

performance of the communication action itself.

4.2 Indexicality

Indexicality comes from the American philosopher

Charles Sanders Pierce who distinguishes marks

from three types, namely index (index), symbol

(symbol), and icon (icon). The index is a sign that

indicates that there is a natural and existential

relationship between the marking and the marking.

The concept of an index (indexicality) is applied to

linguistic expressions such as demonstrative

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pronouns (personal pronouns), personal pronouns,

time adverbs (temporal expressions) and adverbial

places (spatial expressions).

4.3 Participation

Participation views language as a social activity that

involves the speaker and listener as social actors.

According to this concept the study of social

activities is more important in the study of the text

itself.

4.4 Concepts of Values and Norms

Cultural value is an abstract concept of basic

problems that are very important and valuable in

human life (KBB). Value is good and bad.

According to Haviland (1999: 333) reveals that

culture is a set of rules or norms shared by members

of the community, which if carried out by its

members, gives birth to behaviors that are deemed

appropriate and acceptable to all members of the

community. Then Mahsun (2001: 2) says that

culture consists of values, beliefs and abstract

perceptions of the universe that are reversed and

reflected in human behavior.

Saryono (1997: 3) also revealed that cultural

values are an abstract phenomenon, ideal and not

sensory or invisible. Cultural values can only be

known through understanding and interpreting

human actions, actions and speech. Koentjaraningrat

(2004: 5) says that the system of cultural values

consists of conceptions that live in the minds of most

citizens, about things that they should consider very

valuable. Cultural values are values that are agreed

upon and embedded in a society, organizational

environment, community environment, which are

rooted in a habit, belief (believe), symbols, with

certain characteristics that can be distinguished from

one to another as reference to behavior and

responses to what will happen or is happening.

Sibarani (2004: 59) also says that language is used

as a means of cultural expression. Cultural values

that can be conveyed by language as a pathway to

cultural succession are divided into three interrelated

parts of culture, namely: (1) cultural expression, (2)

traditional culture, (3) and physical culture. Cultural

expression: includes collective feelings, beliefs,

intuition, ideas and imagination. Cultural tradition:

includes religious values, customs, and habits.

Physical Culture: includes original works that are

used by people in daily life.

Prosser (1978: 303) says that value is the deepest

cultural aspect embedded in a society. Furthermore

Prosser classifies values into five parts, namely (1)

Value related to God, (2) Values related to and

correlate with nature, (3) Values related to and

correlate with time, (4) Value related to and berorero

with activities, (5) Value related to and related to

human relationships.

The meaning is the meaning or purpose of the

speaker or writer; understanding given to a linguistic

form (KBBI). The meaning of meaning is the

meaning, the purpose of the speaker or writer and

the meaning given to a linguistic form. Foley (1997:

5) Meaning is a concept that is notoriously difficult

to understand. "The concept of meaning is

absolutely fundamental to the field." The concept of

meaning is truly fundamental to the universe. The

meaning in question is the meaning that has a

relationship between sign and sign is an intrinsic fact

about the natural world, the relationship between

closeness or cause and effect. The closeness

relationship in question is an action that has

feedback between markers and markers.

4.5 Local Wisdom

Local wisdom is a view of life and science that is

based on the noble values of culture that are used to

create or improve the prosperity and peace of the

community itself. Local wisdom comes from two

words: wisdom which means wisdom, while local is

(local) that is local. Simply put, local wisdom can be

interpreted as wisdom, ideas, local values that can be

utilized in managing or improving the welfare of

people who have the culture themselves. Sibarani

(2018: 40) said that local wisdom is indigenous or

local genius of a society derived from to make peace

and improve the community welfare.

According to the Indonesian dictionary of local

wisdom, namely community maturity at the local

community level which is reflected in the conducive

attitudes, behaviors, and perspectives of the

community in developing local potentials and

resources (material and non-material) that can be

used as a force in realizing changes to better or

positive direction. The local community referred to

in this case is a traditional community of every

cultural tribe that has local potential to make the

community live better.

Sibarani (2014: 114) revealed that local wisdom

is the wisdom or original knowledge of a society that

comes from the noble values of cultural traditions to

regulate the order of society. Furthermore Sibarani

revealed that when related to culture, local wisdom

is a local cultural value that can be used to regulate

the order of community life wisely or wisely. In line

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with this statement means local wisdom comes from

the values, norms, rules of local culture that can be

used or used properly to regulate the life order of the

community itself.

Kartawinata (2011: 7) revealed that local wisdom

related to culture has an important meaning to

maintain the sustainability of culture, as well as to

maintain its sustainability. What's more, at this time

many foreign cultures have been entered and

adopted by Indonesian society in general and the

local community in particular. Sibarani (2014: 116)

revealed that understanding local wisdom can be

approached through structural, cultural and

functional perspectives. From the structural

perspective, local wisdom is understood from the

uniqueness of the social structure that develops

within the community.

Then more clearly, Sibarani (2018:1) argues that

local wisdom consist of two types of core local

wisdoms, namely: 1. Local wisdom for people’s

welfare of prosperity and local wisdom for human

beings’ peacefulness or goodness. The local wisdom

having purpose to create peacefulness comprises the

politeness, honesty or integrity, social loyalty,

harmony, commitment, positive thinking and

compliments.

4.6 Concept of Revitalization

Revitalization is an attempt to revitalize an area or

part of a city that once lived but experienced a

decline or degradation. Revitalization is a process,

method, act of reviving or reviving (KBBI).

According to Danisworo (2002) revealed that the

revitalization approach must be able to recognize

and utilize the potential that exists in the

surrounding environment such as history, meaning,

as well as the uniqueness and image of the location.

Then Rais (2007) revealed that revitalization was an

attempt to revitalize an area or part of a city that had

once lived, but suffered a setback. In the

revitalization process, an aspect of the area that is

covered is improvement from physical, economic

and social aspects. In this case the revitalization

process is not only oriented to the completion of

physical beauty, but must be complemented by the

improvement of the economy of the community and

the introduction of existing culture to the next

generation.

4.7 Anthropolinguistics

Anthropolinguistics is a branch of the study of

culture. Duranti (1997: 2) says that linguistic

anthropology as the study of language as a cultural

resource and speaking as a cultural practice.

Linguistic anthropology as the study of language as

a cultural source and speaking or speaking as a

cultural practice. Furthermore Hymes (in Duranti

1997: 2) said that linguistic anthropology is as a

study of language and language in the context of

anthropology. "The study of speech and language

within the context of anthropology". Salzmann

(1998: 3) also says linguistic anthropology is the

study of language (language) within the framework

of anthropology. "The study of language (or speech)

within the framework of anthropology".

In addition, Foley (1997: 3) also said that

anthropological linguistics is a part of linguistics that

is related to the place of language in the social and

cultural context, which plays a role in shaping and

maintaining cultural practices and social structures.

"Anthropological linguistic is that subfield of

linguistics which is concerned with the place of

language in its wider social and cultural context, its

role in forging and sustaining cultural practice and

social structures". Sibarani (2004: 50) says that

anthropolinguistics is a branch of science that

studies the variety and use of language in relation to

the development of time, differences in places of

communication, kinship systems, the influence of

ethnic habits, beliefs, language ethics, customs, and

other cultural patterns from a tribe.

This study uses anthropolinguistic parameters,

namely: (1) interconnection, (2) Cultural Velues,

and (3) continuity. Assessment shows the meaning

or function, to the values or norms, and finally

comes to the local wisdom of the aspects examined.

Sustainability shows the state of the object under

study including its cultural value and inheritance in

the next generation of Sibarani, (2014: 319).

4.8 Oral Tradition

Pudentia (2007: 27) defines that oral tradition as a

discourse that is spoken or conveyed from

generation to generation includes oral and literary

ones, all of which are delivered orally. Lord (1995:

1) affirms oral tradition as something he speaks but

writes it down, and the recipient does not read it, but

hears it. Taylor (in Daud, 2008: 258), defines oral

tradition as materials produced by traditional

societies, in the form of narratives, traditional

customs, or practices, including rituals, traditional

ceremonies, folklore, folk songs, dances and games.

But this mode of delivery of oral traditions is not

only in the form of words, but also a combination of

certain words and actions that accompany the words.

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Tradition will also provide a set of models for

behavior that includes ethics, norms and customs.

Furthermore Sibarani (2014: 7) revealed that the

discourse of oral tradition is not only in the form of

fairy tales, mythology, and legends with various

messages in it, but also about the cognitive system

of society, sources of identity, means of expression,

religious systems and beliefs, formation and

affirmation of adat - customs, history, law,

treatment, beauty, creativity, the origin of society,

and local wisdom in the community and its

environment. Disclosure of orality is conveyed

primarily by relying on memory factors.

4.9 Simalungun Batak Society

Society is a number of people in the broadest sense

and bound by a culture that they consider the same

(Alwi Hasan et al., 2005: 721). Society is also

referred to as a group of individuals who live in a

certain place interacting with each other in a

relatively long time and become a rule that must be

obeyed by members of the community itself so that

gradually form a culture. Society is also a social

system which consists of the number of social

structure components, namely family, economy,

government, religion, education, and social strata

that are related to each other, work together, interact,

relate, and interdependence (Jabrohim, 2004: 167).

Simalungun ethnic is one of the ethnic who lives in

the Simalungun district area which is currently based

in Pematang Raya. The Simalungun community has

a very close family relationship. This can be seen

from the lineage and kinship system adopted by the

community such as Tolu Sahundulan. The ones

included in the tolu law are: children, tondong,

pakon boru. in this study, researchers will determine

the location of research in Dolok Pangaribuan sub-

district, Nagori Dolok Village as the research area.

5 METHODOLOGY

5.1 Research Approaches

Methodologically, this study uses descriptive

qualitative methods with an ethnographic approach.

Ethnography is a written description of social

organization, social activity, symbolic and material

sources and the practice of characterization of

certain groups of people. Ethnography is the written

description of the social organization, social

activities, symbolic and material resources, and

interpretive practices characteristics of a particular

group of people Duranti (1997: 85). Ethnography

offers a collection of techniques to achieve goals or

to obtain objective data and a sense of empathy

through direct participation in the social life of the

community. Researchers are asked to be directly

involved in every activity carried out by the

community so that researchers become part of the

community. Then the researcher will be able to

obtain purer data because the researcher makes

himself a subject of his experience.

5.2 Research Location

Research in anthropolinguistics is part of field work

or often referred to as field research. The data in this

study were obtained directly from informants or

what was referred to as shaman which was being

spelled. Data collection will be done in Simalungun

district. Simalungun Regency is a district in the

province of North Sumatra. The capital of this

district is Pematang Raya. The Simalungun tribe is a

native of the district. precisely in Dolok Panribuan

sub-district. The names of villages in the subdistrict

include: Bandar Dolok, Dolok parmonangan, Dolok

Tomuan, Mount Meriah, Marihat Dolok, Marihat

Raja, Nageri Dolok, Siatasan, Tiga Dolok, Ujung

Bondar. A description of the research location can

be seen in the figure below:

5.3 Types and Sources of Data

In accordance with the title of this dissertation, the

source of the data in this study is the martabas

pattern observed when the datu / informant is

performing a ritual in martabas. Sibarani, (2014:

289) revealed that the determination of informants is

very important in collecting data with open and in-

depth interview methods. Qualitative research

informants must be in accordance with the

objectives of the research (purposive informants),

namely those who know best and are most able to

provide information on the problems to be

examined.

Oral data will be obtained through interaction

between researchers and informants. The researcher

conducted an interview with the informant / resource

person directly by asking several questions that had

been prepared in advance. Then the researcher will

also retrieve data through a recording device.

Researchers will record all processes in martabas.

5.4 Method of Data Collection

This research is not limited to the discussion of the

text and material co-text but also the broader context

Process, Values and Local Wisdom of the Martabas (Saying Mantra) and Natural Resources Utilization in the Simalungun Indigenous

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so that it can reach its function in sustaining cultural

practices. In this research, what appears in the form

(Surface Structure and context) is a symptom or

phenomenon that occurs because there are hidden

things that are content (values, cultural norms and

local wisdom). This is like the opinion expressed by

Praenkle and Wallen (2007: 430) that qualitative

research focuses on a holistic picture, namely a

detailed description of an event or describing the

quality of the relationship between one event and

another. In the context of this research what is meant

by the relationship of one event to another is the

relationship between humans, nature and God that is

represented from cultural activities.

Sibarani, (2014: 283) also revealed that the

research paradigm would determine data collection

methods. So it needs to be understood that data

collection starts from data about form as a surface

layer that focuses on the quiet data of the text, the

co-text and the context. Then data is collected about

its contents regarding the meaning, functions,

values, norms, and local wisdom as content of oral

traditions. Furthermore, he also revealed (2014: 285)

that qualitative research there are several types of

data collection that can be applied, namely (1) direct

participatory observation method (direct,

participatory observation), (2) open and in-depth

interview method (in-depth, open -ended

interviews), (3) focus-group discussions, and (4)

written documents.

5.5 Method of Data Analysis

Data analysis in this study is usually done with two

procedures: (1) analysis during data presentation

and, (2) analysis after data collection. Both of these

procedures were carried out in this study. The first

procedure is carried out through the following

stages: (1) data reduction, (2) data presentation with

matrix image patterns, (3) tentative conclusions /

verification to be verified, either by data

triangulation or by triangulation of data retrieval

techniques. The step of the analysis process is called

interactive model analysis (Miles & Huberman

1984: 21-25).

The second procedure is carried out by: (1)

transcription of recorded data, (2) grouping or

categorizing data from records, (3) interpretation of

cultural values, (4) Inference from these cultural

values.

6 RESULTS

6.1 Tabas and Martabas

As it has been previously explained that martabas is

one of the areas of study in anthropolinguistics.

Martabas is a one-way communication process done

by a datu (shaman) to the creator of the universe.

According to the Great Indonesian dictionary mantra

(Martabas) are words or sentences that are read or

spoken, can bring magic (to treat illness and so on).

Martabas is an activity or ritual performed by a

shaman (datu) by pronouncing a text that is believed

to grant the wishes of its uses. Martabas is almost

owned all the tribes that exist in the world, including

Indonesia. Indonesia is filled with ethnic diversity

even sub-ethnics so Indonesia also has many

incantation. In the Simalungun community, martabas

can be classified into three major parts: (1) Martabas

for ordinary treatment, (2) Martabas for unusual

treatment (Utility / occult), (3) Martabas for

treatment such as antidote. The first part of martabas

for ordinary treatment is martabas to treat physical

illnesses. Physical illnesses such as: toothache

(whether exposed to caterpillars or rotten or to

newborn tooth teeth), abdominal pain, snaked bites

(snake venom), etc. The second part is martabas to

treat unusual diseases. What is meant by unusual

diseases such as: exploited for use, possessed by

spirit, etc. And the third part of the form of

preventive like: eating food that has been given

read-reading, sweeteners and so forth.

6.2 Types of Tabas

The types of Martabas as described previously in the

simalungun community have three major parts:

Tabas to treat common disease (TPB), Tabas to treat

unusual diseases (TPTB), Tabas for provision of an

antidote (TBT).

A. Tabas for TPB

Tabas is pronounced when a datu wants to treat a

patient who is sick ordinary, the pain is referred to as

a toothache, stomach pain or sickness caused by a

virus that causes pain. Examples of tabas to treat

common diseases (TPB) in this Simalungun

community are:

1) Mangarou Totok (specifically totreat newborn

toothache)

Ham siraja bangkut appa ham siraja

musul-usol.

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Usal-usol hon ma pisau balati ni si

ucok/butet

Ase ulang tama “aroan ni”

Iya sahmat, iya sahmat, iya sahmat, iya sahmat, iya

sahmat, iya sahmat, iya sahmat.

2). Siam Antidote or Tawar Siam (to treat

venom)

Hung prait majingket, mara jumbet, mangkuat,

katalengker, mengker, kukok kunep, torep kuntis

yangkit, ison kukirakun kesuka-suke mangkang

kunep iya sangsih sahmat.

Hai jumalolakin, guru pintas di hangir. Tawariham

bisani baganding tuah nabolon on. Iya sahmat

“tawar” ikursana, Iya sahmat “tawar” bisani si

(nama yang terkena bisa).

B. Tabas for TPTB (to treat unusual diseases)

This incantation is intended to treat unusual diseases

is a disease caused by the possession of evil spirits

sent by someone to others. The diseases in question

are edema, witchcraft etc. Besides, it could also be a

disease that possesses the subtle being penetrating

into one's body.

C. Tabas for TBT (used as a provision of an

antidote)

Incantation for this third type is also called as a

treatment for someone who wants to keep something

in himself (ownership) or is willing to keep things

that are not in want and to ask for something that his

wishes can be fulfilled. The example of the third

category (in the form of an antidote) in the

Simalungun community are in the followings:

1) The conqueror

Hang kata anglah, hah....hei kata ajibril,

hah...hah...hah...hah....hah.....hah....hah...

sahmot kon imbang-imbang sitori lawanku

sahmotkon tuan-tuan pakon raja-raja ku.

2) Parhata naasi (subjugator)

Sah sai ranjau ni hata, sah ia puang ni

hata, Hata marhata-hata

‘Mula-mula nya kata, dialah tempat bertannya, kata

berkata-berkata.’

‘First is the word, He becomes the place to ask for

and the word to utter.’

se junggar pe parsahapku, dear aloi

ham, Tuan-tuan dohon raja-rajaku.

‘Walaupun kasar perkataanku, bagus

kamu dengar, bapak-bapak dan raja-

rajaku.’

‘Though rude my words are, it is better

for you to hear, my fathers and kings.’

Ase bartong pe parsahapku, dear aloi

ham; Kabian nakonani dor maku, dorma

hata, naso ubahni, Iya haum........

‘Kasarpun perkataanku, baguslah kau dengarkan;

begitulah kiranya pemanis kataku, pemanis kata,

yang tidak ada perrubahannya, ya Tuhan.’

‘Though rude my words are, it is good for you to

listen; that is about my sweet words, my sweet

words, that do not undergo changes, oh God.’

3) An antidote for lightning

anticipation

Rangka tebat, rasullulah......

Ulang siam mebat-ebat oppung

sinumbah,

Sabuei-bueini harangan limbur raya,

Parlassangan nasiam, ulang nasiam tiba

jon, mabiar do hanami,

Yah sah jauh......yah sah jauh.....yah sah

jauh......yah sah jauh.....yah sah

jauh.....yah sah jauh....yah sah jauh.

4) Tabas for Toothache

The example of the mantra used as a medium of

medication in the Simalungun community is a

mantra to treat a toothache of a newly grown baby

(mangarou totok) in the following:

Ham siraja bangkut appa ham siraja musul-usol

Usal-usol hon ma pisau balati ni si ucok/butet

Ase ulang tama “aroan ni”

Iya sahmat, iya sahmat, iya sahmat, iya sahmat, iya

sahmat, iya sahmat, iya sahmat.

6.3 Language of Martabas

The language in the incantation consists of words or

sentences. Language or words is one of the factors

that determine the existence of the incantation.

Language is a guide to culture because language

reflects the perspective or way of thinking of

speakers and their social life

As it has been explained earlier that language as

a means to connect culture with its speakers amid

social activities, therefore all elements that exist in

Process, Values and Local Wisdom of the Martabas (Saying Mantra) and Natural Resources Utilization in the Simalungun Indigenous

Society in Indonesia

315

the activities of the community speakers will affect

the way of language and way of thinking. Crystal

(1987: 8) says that the magical influence on

language is a theme that radiates throughout

literature and legends around the world. Language

especially written language is believed to have

special powers, only those that have the expertise

that can be understood and controlled. In short,

belief is always associated with myths according to

the authenticity of the language. Tabas (incantation)

can be defined as wording of a poetic element that is

supposed to contain supernatural powers (KBBI

2001). Tabas (incantation) is usually pronounced by

a datu (dukun) for a specific purpose. Tabas is

believed to possess certain powers as a means of

delivering requests to the Creator and has certain

benefits and purposes as well.

6.4 Martabas and Natural Resources

Utilization

As a traditional medicine in ethnic Simalungun

incantation (tabas) contains elements of language

that are not similar to everyday language since this is

a medium of sustainability in ethnic Simalungun.

When the martabas process takes place a shaman

(datu) also needs other media or material objects

such as betel nut, kaffir lime, incense, cigarettes and

so forth.

Furthermore, a shaman (datu) must give an

offering to the spirit which, he believes, can help

him to cure a patient’s illness. The offering is a sign

that a shaman (datu) respects and needs the help of

the spirit. Usually, a shaman prepared offerings in

the form of dayok na binatur, that is, a rooster which

was cooked and prepared according to tradition. The

rooster should be either red or white. The red one

symbolizes the fierceness or bravery and before war

such meat was often eaten by warlords in the past

and the white one showed holiness and cleanliness.

The process of carrying out the offering is carried

out during the full month (bulan baggal) usually

appearing on the 15th day of moon appearance in the

Simalungun calendar so, it does not mean a shaman

provide offerings every month (in public calender).

If, a shaman (datu) wants to make an offering, he

should get instructions which are usually present or

come through dreams or other signs.

7 CONCLUSIONS

From the results, it is concluded that in the martabas

which is considered as folk belief, the process,

values, and local wisdom represent the embodied

significant experiences which are considered

important as the vehicles of expressions which are

directly addressed to God and such experiences are

theologically influenced by the spirits in the unseen

(abstract) world. While the culturally influenced

process, values, and local wisdom shall mark the

participants who are involved in the process and

strange in their ways of doing, a direct look at their

underlying frameworks finds that they spiritually

connect with the unseen world that is intrinsic to

their experiences. Understanding the martabas’s

process, values, and local wisdom can contribute, in

the globe, to the expansion of Simalungun’s local

genius which is perhaps unreasonable anymore in

the modern life although the martabas remains to

exist up to now.

ACKNOWLEDGEMENT

Thanks to my dissertation supervisor (promotor) that

gave me support and fund to finish this article.

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