The Performance of Markobar toward Ecotourism:

A Linguistic Anthropology Study

Tuti Ariani Nasution

, Robert Sibarani

, Syahron Lubis

, Eddy Setia

Doctoral Program of Linguistics, Universitas Sumatera Utara, Medan, Indonesia

Faculty of Cultural Sciences, Universitas Sumatera Utara, Medan, Indonesia

Keywords: Performance, Markobar, Ecotourism, Linguistic Anthropology.

Abstract: Performance can give unique larger contribution in this study. Bauman (1990) stated that performances are

not simply artful uses of language that stand apart both from day-to-day life and from larger questions of

meaning. Performance of Markobar in Mandailing weddings gives critical reflection to the communication

process. Markobar contain admission with the unique performance toward the succeed of Mandailing

marriage. Ethnography method was used in this study. The Linguistic approach was used to find out the

meaning, value, function and norm in performance of Markobar toward the development in its

implementation which is carried out with simplicity, maintaining the authenticity of nature and the

environment, maintaining the authenticity of art and culture, customs, habits of life (the way of life),

creating tranquillity, silence, preserving flora and fauna, and the preservation of the environment so as to

create a balance between life humans with the natural surroundings.

1 INTRODUCTION

Markobar is an oral tradition from Mandailing,

North Sumatera Indonesia deserve to study related to

its degradation. Markobar deals with speech action

that has particular structure to deliver the message. It

occur in formal situation only such as wedding party

and mangupa (giving blessing). In Mandailing

wedding, Markobar occures in every stages. There

are 8 stages in Mandailing wedding; they are

marpokat haroan boru, mangalo-alo boru and

manjagit boru, pataon raja-raja adat and koum

sisolkot, panaek gondang, mata ni horja, mangupa,

ajar poda, and marulak ari. Recently, most of

Mandailingnese has not ability to do it. It is noted by

the using of Parkobar service (hire the other person

who able to do Markobar) as representer of a family

who celebrate wedding party. Actually, perform

Markobar is family’s duty because in Markobar

contain advices, blessings, greeting and so forth in

delivering the message. However, the presence of

Parkobar is a great help for a family when they can

perform Markobar.

Markobar is sacred in Mandailing wedding.

Besides it is also traditional, attractive, and artificial.

“Ulang isuan bulu na so marruas” (know yourself,

know the position, and know the ethics). This

expression means the family have to support and

play they role in wedding party. There are three

parts of social system in celebrating wedding party,

they are mora, anak boru and kahanggi. Mora is

side of the groom. Anak boru is side clan from the

bride (in this case is hasibuan). Kahanggi is sid of

groom relatives. It belong to his parents’ relatives.

shrewdness of Markobar. Most of the Mandailing

people still see parts of traditional ceremonies

delivered either nonverbally or verbally, like

Markobar as an important activity; sacred, traditive,

attractive, and artificial.

The globalization and technological advances

has greatly influenced the decreasing of Markobar.

Performance of Markobar is a form that needs to be

applied so that the community and future

generations still know and want to always keep the

values of local wisdom. This cultural heritage

contains the meanings, functions, values and norms

expressed which contain advice, stories, and

expressions that are created with their own

distinctive features. Sibarani (2018) states that local

wisdom is indigenous knowledge of local genius of

a society derived from to make peace and improve

the community welfare. Local wisdom can be local

knowledge, local skills, local intelligence, local

resources, local social process, local norms and local

customs. Substantially, local wisdom is values and

Ariani Nasution, T., Sibarani, R., Lubis, S. and Setia, E.

The Performance of Mar kobar toward Ecotourism: A Linguistic Anthropology Study.

DOI: 10.5220/0009904200002480

In Proceedings of the International Conference on Natural Resources and Sustainable Development (ICNRSD 2018), pages 433-438

ISBN: 978-989-758-543-2

433

cultural norms to organize the social life. The values

and norms that are believed to be true become the

reference for the daily behaviour of the local people.

Goeldner (1999, in Butcher, 2007), states that

ecotourism is a form of journey to an unspoiled area

in order to understand the natural culture and history

of its environment, maintain ecosystem integrity,

while creating economic opportunities to create

conservation and natural resources, beneficial for

local communities. It is clear that there is a need for

the benefits gained by local communities, so that

ecotourism must be potential to improve the social

behaviour of the community for the purpose of

environmental conservation (Buckley, 2003)

The performance of Markobar is able to be

develop into ecotourism. It is not a type of tourism

that solely wastes money or glamour tourism, but

rather a type of tourism that can increase knowledge,

expand insight, or learn something from nature, flora

and fauna, or local ethnic socio-culture. In

ecotourism, there are four elements that are

considered very important. It is called “pro-active”,

concern to environmental conservation, involvement

of local people, and elements of education. Tourists

who come not only to enjoy the natural surroundings

but also learn it as an increase in knowledge or

experience.

Studying performance of Markobar is to describe

all aspects of culture and language entirely. It

contains the functions, meanings, values, and norms.

It can be utilized to develop cultural tourism.

Markobar contained verbal and nonverbal data that

can be studied through linguistic anthropology

studies.

2 METHOD

This research is a qualitative research using

ethnography method within the linguistic

anthropology study. The process of language change

that is interdependent with other cultural aspects in

the network of cultural systems, language systems,

social systems, and material culture. Duranti (1997)

stated that linguistic anthropology is a study of

speech and language within the context of

anthropology. The ethnography method proposed by

Spradley (1980) who applied twelve steps of

research. Through the application of this descriptive

method, will be described by contextual and

scientific object to be studied. This study aims to

describe, study, discover and document text, co-text,

context, oral tradition content and Markobar

revitalization model in Mandailing wedding.

3 RESULT AND DISCUSSION

Markobar is regarded as something sacred because

most of the thoughts that are conveyed in the talk

contains the good and avoid the bad deeds (amar

maruf nahi munkar). In other parts Markobar also

has a tendency that is entirely aimed at giving advice

(marsipaingot). The marsipaingot tradition is

delivered to a newlywed couple. The advice

conveyed is inseparable from the teachings of Islam

to obey Allah and His apostles, establish prayers,

honor and care for parents, relatives (mora,

kahanggi, and anak boru). Furthermore, to a child

who will go wander submitted to do not forget to

pray, steadfast and persistent search for sustenance,

honest, trust, and do not forget the hometown.

Markobar is considered a traditional speech act

because it has become an agreement for Mandailing

people who are domiciled in Mandailing or abroad.

It would be worth profane when celebrating a

wedding without Markobar. When the bride who is

given advice does not understand at all because she

was not birth and descendant of Mandailing, it is

needs to be translated into Indonesian so the

messages were delivered. Below, there ar the unique

of speech in Markobar.

Anak simaradang tua na martambat di tali

sigatolu na manjampal di gulamo, na

marondam di paya na bolak na marnaong di

toru balakka.

[The son of the old maradang who is moored

on a three-tiered rope, which feeds the grass,

which soaks in the river, which takes cover

under a balakka tree (a kind of fruit-bearing

tree, sweet to taste)].

The speech is pronounced by suhut (who

celebrate party) when he is asked by raja (the king),

what will be slaughtered on horja godang

(traditional party). In line with the above, Kramsch

(1998) states there are three things why language

and culture cannot be separated from one another:

(1) language expresses culture; (2) language as

cultural embodiment; and (3) language as a cultural

symbol. Thus, language symbolizing cultural reality

and language is a cultural expression as a cultural

embodiment.

Markobar is an attractive activity because in

practice the language of the Parkobar (parhata-

hata) acts as a negotiator who can influence the

decision to be taken. In this connection, it will be

seen the Parkobar competition in maricrit, reaching

boru, reaching the boban from the bride or the

bridegroom will jointly display its beauty in the

language practice in the adat session. The ability to

ICNRSD 2018 - International Conference on Natural Resources and Sustainable Development

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choose fascinating words will be able to run the

celebration well. This is in accordance with the

proverbs contained in the Mandailing language, that:

ata-ata do dupang-dupang

ata-ata do panggarar utang

ata-ata do dupang-dupang

tutur kata dapat jadi pembayar utang

Markobar is an artistic activity because in the

procession is indeed using the function of aesthetic

language, that is by deliberately using a distinctive

style of speech, choice of words, and particular

intonation. The style of language and diction used in

Markobar activities in accordance with the

circumstances. The anak boru or candidate anak

boru will speak with modesty and pity and convey

complaints so that what he asked will be granted by

mora. On the other hand, mora will speak agile and

authoritative. The impression that is displayed will

increase the respect of anak boru.

Table 1: Diction in Mandailing Language.

Position Function Performance

Suhut Explain about

the purpose of

upacara adat (the

traditional

ceremony)

Compassion,

responsibility,

willing to sacrifice,

honesty, courtesy,

and hospitalit

Kahanggi Compassion,

responsibility,

willing to

sacrifice,

honesty,

courtesy,and

hos

italit

Compassion,

responsibility,

willing to sacrifice,

honesty, courtesy,

and hospitality

Anak boru Support suhut

and beg to mora

to approve suhut

roposal

Compassion,

responsibility,

honesty, and

hospitalit

Mora Approve the

proposal and

happy for suhut

proposal

Compassion,

responsibility,

willing to sacrifice,

honesty, courtesy,

and hos

italit

Atobangun Confirm and

make clear the

suhut proposal

and review

mora’s answe

Compassion,

responsibility,

willing to sacrifice,

honesty, courtesy,

and hos

italit

Namora

natoras

To conclude, to

inaugurate, and

to revise sidang

adat

Firm, fair,

responsibility,

honesty, courtesy,

hos

italit

Arajoan To conclude and

to validatethe

decision in

traditional

ceremonies

Firm, fair,

responsibility,

honesty, courtesy,

hospitality

Markobar is an oral tradition that is done

repeatedly, continuously and embraced by the

Mandailing community as a truth. This oral tradition

is a common practice adopted by society as a truth

that is delivered in the form of speech. The concept

of oral is the context of the system in the processing

of materials that do not rely on letters. Lord (2000)

expresses the oral tradition as something that is

spoken in society. This means that the verbal

element for the speaker and the listening element for

the recipient becomes the key word.

Markobar benefits the community as well as

prioritizing common interests rather than self-

interest. It is a form of altruism that is inherent in the

persistence of the implementation of marriage

events. Such altruism is a manifestation of the

nobility of people's character which is the basis of

the practice of wisdom in the management of

cultural heritage. There might be no material

benefits obtained by residents from the Markobar

program, even in some cases residents who are

active as organizers have to sacrifice time, energy

and material so that resources are available. The

advantage is can be seen in the context when the

results of mutual cooperation can be used to support

the preservation of cultural heritage. The meaning of

a more concrete benefit is felt by the people is the

assistance from others through friendly associations,

both of associations based on family groups and

association in the village. As Sibarani (2015) states

about the characteristics of oral tradition that consist

of: (1) oral, partial oral, and non-verbal habit; (2) is

a performance, event or activity as the context of its

use; (3) can be observed and watched; (4) is

traditional; (5) inherited in descending order; (6) the

delivery process with oral or mouth-to-ear media;

(7) having a version or variation; (8) contains

cultural values as local wisdom; (9) potentially

revitalized and cultivated creatively as the source of

the cultural industry.

Performance of Markobar is the power of words

or speeches in a communication event or a

performance at the Mandailing wedding. The power

lies in the power of speakers who are able to change

the behaviour of speakers after the occurrence of

communication events or performances so that the

Mandailing wedding in running smoothly as

expected. Because performance is a form of

language used in everyday life that has creativity

and is always evolving, so that Markobar has a role

in the success of the wedding ceremony. The

performance of Markobar that possess the language

skills of the Mandailing community are

demonstrated through real capabilities such as

The Performance of Markobar toward Ecotourism: A Linguistic Anthropology Study

435

speaking, listening and writing. Understanding

language as an action, as well as communicative

performances that have concrete properties.

Togetherness in Markobar program to

collaborate mutual cooperation with helping each

other if something goes wrong, and mutual respect

among stakeholders involved in the event.

Deliberation in traditional meetings as a forum to

participate in assessing and criticizing the adat

(custom) process. The atmosphere of trusty, honesty

and open in all stages of customary events will foster

mutual trust. An atmosphere of mutual trust which is

a manifestation of social capital built the practices of

collective cooperation in the Mandailing area. The

ability to build social capital is also the essence of

local wisdom can be found in the Mandailing

community. The fact of survival of the wisdom

practices is the cohesiveness of the community

(social cohesiveness) in carrying out the consensus

that has been set together when the adat session.

Small differences tend to be eliminated and they

always return to the main goal of their intention to

achieve.

Finnegan (1992) states that performance is a

socially-culturally and aesthetically charged

communication event. Fine (1984) states that the

performances or performances in the show of oral

tradition in social communication process is

different from daily conversation. Furthermore

Finnegan (1992) states the elements of performance

that is (1) the situation and place of staging; (2)

performers are people performing performances or

performances; (3) variation as a reaction from the

audience; (4) spectators and participants; (5) media

(facilities and infrastructure used); (6) materials or

tools used. Bauman (1994) also state the

components of oral tradition performances namely

(1) presenter (performer); (2) the audience, the

situation and (3) the organization supported by the

media such as music, place and time of presentation.

An analysis of the situation and place of staging

to reveal the various things that support the

Markobar ceremonies, such as the social, cultural,

economic conditions that exist within the support

community. The social context relates to the

audience, the singers, or the participants involved.

Boyer (1990) states that anthropological research

should include the ideas of society, the organization

in which the oral tradition is staged, and also relates

to the emotional involvement of society in the oral

tradition. The second element is a performer that is

the person who performs the art of the Dalihan Na

Tolu (DNT) which is analogous to three cooking

stoves in the kitchen where the pot cookies. Hence

the custom has three pillars in life, is (1) in group,

(2) wife receiving party, (3) giving party.

The third element is variation as the reaction of

the participants, because participants as well as

performers who speak with the pattern of thinking,

raises the petition, and the story of the story ending

with deliberation for consensus. The elements of the

audience, listeners and participants, this element is

also embedded in the elements of kinship DNT role

play according to the role, such as how they should

speak, some audience or audience who attend just

watch.

Performance of Markobar value in Mandailing

wedding are (1) sacred. it means that the main point

of the thought conveyed in the ceremony is

deliberation, agreement between the two sides in

kinship. In the form of advice to uphold good deeds,

respect for parents, honest, implement the teachings

of religion. Being persistent in looking for fortune

and remembering at home; (2) the traditiveness of

the Markobar ceremony has become a convention

for the Mandailing community especially in the

Mandailing area, as well as in the overseas, even

though it has undergone a change, shift. But the core

of the Markobar remains to be done, namely

deliberation and giving advice. (3) attractive

activities. It means in practice the Parkobars act as

negotiators that can influence the decisions to be

taken. In this connection, the competence of the

DNT’s in using the utterance with the choice of

beautiful words, polite but persuasive. The expertise

of using diction in utilizing dazzling words can

smoothen and smoothen the conversation; (4) artistic

activity. The meaning is in the procession Markobar

has an artistic function that is the language used

deliberately using a distinctive style of language,

poetic language, using diction, and using a typical

intonation.

Local wisdom will be the source of character

building for the younger generation so that it will

create a generation that craves for welfare

improvement through hardworking, discipline,

loving education, loving health, loving cooperation,

loving gender management, loving cultural

conservation and creativity, and caring for nature.

Markobar performance shows that it has strong

relationship with environment through its activities

such as watch, study, admire nature, deliberate flora

and fauna and also local ethnic socio-culture,

tourists to get involved in the preservation of the

natural environment around it by involving local

residents. In addition, it will create a generation who

always crave for peace through the character of good

manners, honesty, loyalty, being harmonious and

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peaceful, being committed, positive thinking, and

always grateful (Sibarani, 2014).

Markobar is a local wisdom that has local

cultural values that can be used to regulate social life

wisely. This local wisdom consist of activities of

cultural values in the social life in the community

that can be used for the development of ecotourism

which is also their original wisdom and knowledge.

Thus, local wisdom is the indigenous wisdom or

knowledge of a society derived from the noble value

of cultural traditions to govern the life order of

society (Sibarani, 2014).

Ecotourism that utilizes Markobar can preserve

the environment, prevent art and culture pollution,

maintain comfort and security and avoid social

upheaval. Markobar culture also develop in the

communities around the area is differ from the

culture of the newcomers. In carrying out activities

of an oral tradition, there will be a shift that will

eventually lead to the loss of indigenous culture.

This must be endeavoured not to occur. From the

values that exist in the performance of Markobar

have language content that has the potential to be

developed for event activities and cultural tourism

performances. The utilization of this performance

can also preserve the values contained in the

Markobar so that the Mandailing community can

maintain the existence of oral tradition which is the

ancestral cultural heritage.

Variety of cultural heritage and rural and urban

social life patterns that contain the meaning of

learning and can enhance the experience of tourists

in various aspects. Drake (1991) asserts that the

participation of local people is one of the sustainable

components in general and ecotourism in particular.

Dowling and Fennell (2003) further explained that

the important benefits of ecotourism policies and

planning are to provide benefits to local

communities and the surrounding environment. This

also includes new jobs, additional income, markets

for local products, infrastructure improvements,

community facilities and services, new technologies

and expertise, increased cultural and environmental

concerns, protection and conservation, and improved

land use patterns.

The development of Markobar toward

ecotourism is able to provide economic benefits for

the community. In addition, tourism also able create

a variety of social and cultural benefits, and tourism

can help to achieve environmental conservation

goals, as well as the principle of a high degree of

community control. The community holds a large

portion of its profits. The development of

ecotourism that is needed is to empower local

communities to better know and understand the

problems in their region, and find the right solutions

to overcome these problems (Phillips, 2009). By

empowering local communities, good participation

will be realized between the local community and

the tourism industry in the region, and by involving

the community in decision-making, it is hoped that

there will be a better form of cooperation between

the local community and the tourism industry.

4 CONCLUSIONS

Language style and language used in Markobar

activities in accordance with the circumstances.

Anak boru or a candidate of anak boru will speak

with modesty and pity and convey complaints so

that what he asked will be granted by the mora. On

the other hand mora will speak with agile and

authoritative. The impression displayed will increase

the respect of anak boru.

Performance of Markobar contains the value of

compassion, responsibility, willing to sacrifice,

honesty, courtesy, kindness, firm and fair that is

shown to speak throughout the customary event took

place. This is reflected in the philosophy of

Mandailing “pantun angoluan, teas amatean” polite

language, we will live safe and secure, while verbal

abuse will bring danger, woe, even death. Content in

performance of Markobar can be preserved by

utilizing it for cultural tourism activities in the form

of events and performances in bulk and continuous.

These quite good potentials can be developed

into community-based ecotourism, because they are

not only conveys tourism resources in the form of

natural and cultural tourism, but also has community

resources that have the potential to be empowered in

cultural tourism activities to develop ecotourism.

The potential for developing religious, sacred,

attractive and aesthetic tourism values that have a

variety of tourism resources can be developed, as

well as contributing to the livelihoods of rural areas

in the region in an inclusive manner.

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