Traditional Historiography Facts in Regional Local Works ''MERGA

PURBA" People Story in Karo Regency

Hariadi Susilo

Asni Barus

, Salliyanti

Lecturer of Faculty of Humanities, University of Sumatera Utara,

Jl Universitas Number 19 Campus USU Medan 20155

Asni Barus, Lecturer at the Faculty of Cultural Sciences, University of Sumatera Utara,

Jl Universitas Number 19 Campus USU Medan 20155

Salliyanti Lecturer Faculty of Cultural Sciences, University of Sumatera Utara,

Jl. Unversitas Number 19 Campus USU Medan 2015

Keywords: Methods, ethnographic aspects, and historiographic facts.

Abstract: The method of research is qualitative research data type, research data source consists of primary and

secondary data. Source of primary data of fact of traditional historiography in literature dearah "Merga

Purba" folklore in Karo Regency at research location in Seribudolok, Pematangpurba, which examined the

ethnography aspect by doing observation, historiografi fact finding Traditional Literature, (1) Myth of

integrity of this path revealed in the story "Merga Purba" where the existence of trust to the magic shaman,

Dukun sakti Guru Pakpak Tujuh Sejalan can predict give a virtue for himself that the youngest son should

be removed or thrown away from the family looking for medication mist sadness of the King of Ancient. (2)

The Legend of Thorns and decorated with seven springs of seeds in Lau Gendek Berastagi, the place is still

considered sacred by the community. (3) Dongeng an angel whose parents are a sister bird and a snake. (4)

folklore that there is still animism and things that may not make sense. (5) The idea of this story tells about

the youngest son of King Merga Purba who later became the main character in this story that is Merga

Purba. (6) the logic of the "Merga Purba" story can be seen in the present. Such an event was thrown away

or exiled the youngest son of the King Merga Purba

1 INTRODUCTION

The deepening and understanding of folklore

studies, that folklore is derived orally and in writing,

research which involves the incarnation and decline

of the text of a literary work, its interpretation, and

its understanding. Referring to the essence of literary

study is the study of texts. [2] Text is different from

script. All writing materials are called manuscripts,

while text is the content or content of the

manuscript. Thus, the manuscript is a concrete

object because it can be seen or held and the text is

something abstract that can only be imagined. Based

on the opinions [3], [4], [5], [6] the text consists of

the contents.

The contents of folklore can be interpreted as

events and events that actually occur in the past or

the origin (descendant) genealogy, especially for

kings who rule. The science is used to study the

important events of the human past into the history

of the deluge or legend that direj. This knowledge

includes knowledge of past events and the

knowledge of diachronic and senechic thinking.

Folklore always refers to events occurring in the past

the words "It is said of ancient times ..." Once upon

a time ... "," Such in ancient times ... ". and so forth,

are commonly found words in the opening of

folklore that make folklore relevant and operational

in the present context is timeless, time-bound or

reversible-time, but at the same time explaining

what is happening now and what will happen in the

future. These patterns can be "explains the present

and the past, as well as the future", like the Merga

Purba story of the Karo people's literature. [7].

Mythology, legend, and fairy tales belong to the

oral folklore genre, the myth is a sacred folklore

prose with the characters of gods or half-gods;

legend is a story of people's prose is considered to

have occurred in the world in the not-too-distant

past, the human figure often have tremendous

qualities and assisted the magical creatures, the tale

1110

Susilo, H., Barus, A. and Salliyanti, .

Traditional Historiography Facts in Regional Local Works ”MERGA PURBA" People Story in Karo Regency.

DOI: 10.5220/0010067911101114

In Proceedings of the International Conference of Science, Technology, Engineering, Environmental and Ramiﬁcation Researches (ICOSTEERR 2018) - Research in Industry 4.0, pages

1110-1114

ISBN: 978-989-758-449-7

is a story of people's prose that is considered never

happened and is not bound by time and place , but

the division of the three groups is only ideal. [8] The

fragmentation often overlaps the arena of many

stories that have more characteristics than a

category. Meanwhile, according to [9] term all with

Myth. Therefore, legends, myths and dogmas are

stories of people's prose is considered to have

occurred in the world in the past.

Myth (mythe) is a story or a kind that is sourced

just like history but more prominent in the fantasy.

The myth also always includes human life usually

take the super man as its character. Historiography

usually consists of two charts. The first part is the

first part is mythical, fairytale, and legendary. It

contained the state of the past, the origin of the kings

in the country and the beginning of the enactment of

customs and so on. The second part of the hostoris,

the first when the author tells the time of his own

life. Folklore in various structures is very complex

and contains not only stories, myths, legends and

legends, but also contains various things that

concern the life and life of the community owner

[10].

Traditional historiography there are elements of

mysticism or belief that has been trusted both the

author and the public, so the author does not care

about the facts. Mitis preaches subjectivity rather

than objectivity. Objectivity is incompatible with

myth, because objectivity is responsible for the truth

that manifests in document form. Traditional

historiography has a different writing style than

other historiography. To know how to write in

Traditional Historiography [11], there are also its (1)

regional-centric or regional characteristics, usually

influenced by the cultural features of its local

community, such as the occult stories in its circle;

(2) cederung ignore the element of fact because it is

influenced from the belief system owned msyarakat

or from the author's mind when writing a script. The

scriptwriter does not really distinguish the imaginary

and the reality; (3) the existence of beliefs about the

power of magic and magical elements that became

the base of various natural events, including human

life; (4) to believe in magic or magic by certain

figures, such as the supernatural powers of kings,

and the society assumes that the king is a messenger

of the gods so that what the king says and makes is

all right; (5) a religious centrist picture of the figures

featured in the script story. Everything is centered on

the king or the royal family (palace branch), then

often called the centric palace.

Folktale is born based on the dialectic of thinking

a mature utterance in looking at an event in the

neighborhood. Dialectikan Karo folklore with the

environment both community environment and

natural environment, the story is believed

kebenaranya that, among others: Merga Purba

Stories, considered as a figure that lowered the

grandchildren in the Karo Land, the belief in the

story that affects the behavior of Karo society. They

are obedient to the prohibitions and abstinence

associated with the story, for example Merga Purba

in the land of Karo is prohibited to admit that they

are from ancient Simalungun and Merga Purba

abstinence kill the snake because their ancestors

came from Snakes

2 PROBLEM FORMULATION

Based on the description of the introduction, then the

formulation of this research problem is as follows:

How the fact of traditional historiography "Merga

Purba" Folklore Karo District of North Sumatra

Province

3 METHODS

3.1 Research Methods

Research method The type of data qualitative

research, the source of research data consists of

primary and secondary data. Source of primary data

of traditional historiography facts at research

location in Seribu Dolok, Pematang Purba, that is

research of ethnography aspect by doing

observation, that is data collection of fact

historiogafi by doing direct observation to research

object. This technique is used to identify and

determine some historical fact data related to

objective conditions in the research location.

Together with observations held recording and

shooting. the text of the image is analyzed in its

entirety, "reduced" so that it is arranged in a textual,

contextual domain in the form of narrative, then

distributed into subheadline form of exposure to

facts of traditional historiography in local literature

"Merga Purba" Folk Story in Karo District

Traditional Historiography Facts in Regional Local Works ”MERGA PURBA" People Story in Karo Regency

1111

4 RESULTS AND DISCUSSION

4.1 Facts Traditional Historiography in

Regional Literature "Merga

Purba" Folk Story in Karo District

4.1.1 The Myth of the Ancient King Believes

in the Soothsayer

Traditional house below is still standing firmly

in the Seribu Dolok, Pematang Purba.

According to an story, reportedly in the past,

when the youngest son of the Raja Purba in

Simalungun born into the world, the father,

Raja Purba, constantly sick, as if after the.

Figure 1: The House of Raja Purba

birth of his youngest son, the time of happiness

was overwhelmed by gloom. Therefore, the

magician is called upon to predict and look for

the sadness of the mist medicine. then, is called

the powerfull teacher of Guru Pakpak Tujuh

Sejalan. Thus, the future of the Raja Purba's

family was predicted and foretold. Therefore,

the powerfull teacher is called upon to predict

and look for the sadness of the mist medicine.

then, is called the magic teacher of Guru

Pakpak Tujuh Sejalan. Thus, the future of the

Raja Purba's family was predicted and foretold.

Dukun sakti Guru Pakpak Tujuh Sejalan said

that the birth of the youngest son of this Raja

Purba brought bad luck and disaster for the

family of the Raja Purba. Therefore, the

youngest son must be removed or thrown away

from the family of the Raja Purba. In fact, if

allowed should not be recognized again as a

child of Raja Purba descendants. So, by the

Raja Purba it was handed over to the powerfull

teacher Guru Pakpak Tujuh Sejalan how good.

Finally, the decision was taken, that the

youngest son was taken away and exiled away

from the family of the Raja Purba and the

powerfull teacher Guru Pakpak Tujuh Sejalan

who handled it.

powerfull teacher Guru Pakpak Tujuh Sejalan

can predict the giving of virtue for himself that

the youngest son should be removed or thrown

away from the family looking for medication

mist sadness of the Raja Purba.

4.1.2 Legend of Lau Gendek Berastagi

By the time he was removed, the youngest son

was only thirteen years old, he was taken away

from the Simalungun area by passing Barus

Mount towards the sunset, as the heart of the

youngest son into a heartbreaking sadness

exceeded the pain suffered by the throat and

thorn while walking through the thick woods.

After a few days on the way, they came to a

flat place that was considered the dumping and

exile of the youngest son. Created a hut for

where the youngest son. After the hut was

finished, go back to the Guru Pakpak powerfull

teacher palanquin correspondingly. So weep the

youngest son wailing to the magician of Guru

Pakpak Tujuh Sejalan so that he should not be

abandoned he hugged the shaman's legs, and

worshiped repeatedly with tears.

After the powerfull teacher of Guru Pakpak

Tujuh Sejalan was finished talking, then he

drove his wand to the ground so that the seven

water springs appeared there, then, taking care

of the place with a bamboo plant of thick, dense

bamboo thorns, the purpose and purpose of the

youngest son do not run or go back to

Simalungun and avoid the attack of wild

animals (The place is now still there is called

Buluh Duri and decorated seven springs of

seeds in Lau Gendek Berastagi, the place is still

considered sacred by the community).

After all the tasks are completed, the

powerfull teacher Guru Pakpak Tujuh Sejalan

that was left and leave the Merga Purba the son

of exiles alone confined by bamboo fence

spiked. He traveled to the land of Karo.

ICOSTEERR 2018 - International Conference of Science, Technology, Engineering, Environmental and Ramiﬁcation Researches

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4.1.3

Merga Purba Folklore

In the hunt of the bird, without realizing it, suddenly

his eyes saw a body of a beautiful woman who was

sitting drying her body and hair near a clear and

clear spring. "What do you mean here?" Said the

beautiful lady with a sweet smile at her. Merga

Purba only gawked unable to answer because too

shocked to find a woman in the middle of the dense

forest and suddenly has been bombarded with

questions as beautiful as an angel woman from the

heaven.

"Why keep quiet?" Continued the woman again.

Because he felt his question was not answered by

Merga Purba, the handsome and handsome hunter.

"Oh ..., oh ... no," said the MergaPurba

stammering. "I'm surprised to see a woman alone in

the middle of a dense forest like this, he continued

again as he approached the beautiful woman, the

first man he had met since seven years ago at the

exile in the land of Karo. Then, they talked

intimately and Merga Purba then told how he got to

the mountain and told him about himself as an

outcast from the Raja Purba in Simalungun.

The princess listened intently and also moved her

heart to hear the sad story of Purba's merga. Being

too engrossed in the story, they did not realize that

the day was noon, the sun had passed into the middle

of the day, the stomach was already hungry and

asked to be filled.

"Come on to our house to eat," the princess

asked Purba, the handsome hunter and hunter. he

also did not mind though for ever to be with the

beautiful princess like an angel of the heaven.

Just a few steps away they arrived in a fairly clean

cave, the cave was not far from where they were

meeting. They went inside and the Merga Purba

suddenly startled, almost jumped out if not held by

the angel because in that vague cave there was a big

snake but short, circling as if waiting for their

arrival. Nearby, on a rock, perched the bird that had

being chased by Merga Purba. The bird in the land

of Karo is named kak or in the Indonesian Kakak

Tua (parrot). "Please come in, sit down" said the

serpent and the bird simultaneously, which makes

Merga Purba really become more wonder and do not

understand, while the angel just smile while laying

mats to where they sit.

After they sit down, then they eat the form of

fruits, such as cashew, banana, and other types of

fruits. While eating, the angel was told that the snake

is his mother and the bird is his father who

deliberately lure Purba merga come

to Singkut

Mount to plan a match between Merga Purba and the

beautiful fairy angel.

Figure 2: Singkut Mount in Beluh Duri

4.1.4 The Historiography of Merga Purba

Literature

Having reached an agreement, then Merga Purba is

mated with the angel with a husband and wife who

later became the history of ancestor of Merga Purba

in the land of Karo. The angel's parents suggested

that they live with other human beings and take the

ways of human life, that is not isolated and not

alienated in Mount Singkut or in the Duri where

Merga Purba. After feel enough to give advice and

advice, Purba and the angel who had become

husband and wife in order to go to the nearest

human settlement. With faint eyes looked, soaring

smoke from Singkut Mount, which is from the

southwest of the village called Kaban, inhabited by

Merga Kertaren and Kaban. The next day Purba and

Purba went to Kaban's hometown and after they

arrived they went to the penghulu to ask permission

to build a house there. What did the head of the

village say? "If you want to be a citizen of this

village, we receive well and build your barung or

your home direction enjahe (meaning downstream

direction from the village).

Traditional Historiography Facts in Regional Local Works ”MERGA PURBA" People Story in Karo Regency

1113

Figure 3:Desa Rumah Kabanjahe

From that time on, stand their hut in the village of

Kaban rah enjahe (now called Desa Kabanjahe) near

a large tree with its own spring. It is said that,

according to the owner of the story, when the

mother-in-law of Purba came, he was in the hole of a

large wooden tree and Merga Purba and his wife

often also returned his in-laws visit to Mount

Singkut. During their stay in Kabanjahe, they were

granted six sons and a daughter so that the Purba

priest in Karo land was given the nickname of Purba

Si Enam and to his offspring it was warned

"abstaining from the snake" that until now the Purba

in Tanah Karo or kill the snake. Also warned not to

claim to come from Merga Purba Simalungun and

do not give shame to the Raja Purba of Simalungun.

Also the beautiful Purple women are beautiful

because they are descendants of angels.

Gradually the barung became a descendant of the

Purba parish and named Kabanjahe village.

Apparently, the descendants of the Merga Purba are

fast growing and spreading around, such as to

Ketapul, Samura, Ketaren, Berhala, Sumbul, Kaban,

Raya, Lau Gumba, Peceren, Daulu, dan Ujung Aji

and now nowhere else.

5 CONCLUSIONS

Traditional Literature Historiography "Merga Purba"

The main idea of this story is the story of the origin

of the birth of Merga Purba in Tanah Karo,

Kabanjahe. The idea of this story tells about the

youngest son of Raja Purba who will become the

main character in this story that is Merga Purba. The

myth of alignment of this path is revealed in the

story of "Merga Purba" where the belief in the

powerfull teacher, fairy tale an angel whose parents

are a sister bird and snake. This is of course the

hallmark of folklore that still exists animism and

things that may not make sense. the logic of legend

in the story of "Merga Purba" can be seen also in the

present. Such as the discarded or exiled of the

youngest son of the Raja Purba, because according

to the powerfull teacher of the birth of the youngest

son caused the king's disaster and diseases. At the

present time such events are still common, but the

term used is not discarded. Sometimes a child who

may be considered unsuitable to live together with

his parents separated from his parents by the way

taken care of by close family as well. But indeed in

practice vary. Some keep telling who the child's

biological parents are, but some are not. For those

who do not tell this it will sometimes also cause

problems or events such as those that occur in this

"Merga Purba" story, if the child knows the truth

after he is an adult, where finally the child who is

separated from his parents thinks he is thrown out

and finally hates his biological parents.

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Aditama hal 34

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