Politeness Expressions In Karonese Nganting Manuk Ceremony
Herawati Br Bukit, Sondang Manik, Immanuel Prasetya Gintings
sondang_man1k@yahoo.com
Abstract
The writer analyze the description of the Politeness in Karonese Nganting Manuk Ceremony by the data and
analysis, finally the writer comes to the conclusion that Politeness is one of the important factors in one’s
socialization and it is used to maintain the social value of the community, including in virtual-community. There are
6 situations of politeness that is used in the Conversations Of Karonese Nganting Manuk Ceremony on 6 th May
2009. They are: Greeting, Thanking, Offering, Invitation, Apologizing and Leave-Taking. There are 3 types of
politeness used in the Conversations of Karonese Nganting Manuk Ceremony. They are: Positive Politeness Strategy
amounts to 23 conversations or 58,9%, Negative Politeness Strategy amounts to 13 conversations or 33,4% and OffRecord Strategy amounts to 3 conversations or 7,7%. There are 5 Politeness Maxims used in the Conversations of
Karonese Nganting Manuk Ceremony. They are: Tact Maxim amounts to 4 conversations or 43,6%, Generosity
Maxim amounts to 4 conversations or 12,8%, Approbation Maxim amounts to 6 conversations or 17,95%,
Agreement Maxim amounts to 6 conversations or 17,95% and Modesty Maxim amounts to 3 conversations or 7,7%.
Key Words: Politeness, Greeting, Thanking, Offering, Invitation, Apoligizing, Leave-Taking
I.Introduction
The writer is a native speaker of Karo language and who was born and brought up in this speech area is
interested in analyzing this politeness problem. Though the writer was not born in the Karo district, she sees that
making this analysis in order to make Karonese will more respect in speech with other peoples and increase the
awareness of the younger generation. So, the writer interested to do this research with the title “Politeness in
Karonese Nganting Manuk Ceremony.
The objectives of the study are to find out how politeness is used in Nganting Manuk ceremony and how
politeness maxim is used in Nganting Manuk ceremony.
II.Politeness
Psychologically, a speaker is tempted to show that he or she has a good personality. One of the strategies is
to speak gently and politely. No one wants to be regarded as an ignorant person. Everyone wants to be respected as
he or she is. The respect that is required is called the positive face of the speaker and the self-identity is called
negatif face. Kramsch (1998:46) aptly says:
Members of a cultural group need to feel respected and not impinged upon in their autonomy, pride
and self-sufficiency (negative face).
They also need to be reinfoced in their view of themselves as polite, considerate, respectful members
of their culture (positive face).
Brown and Levinson (1987:103) states that there are some ways of politeness to attract people attention.
They are:
1.
Notice, attend to H (his interest, wants, needs, goods)
Speaker should take notice of aspects of hearer’s condition (noticeable changes, remarkable possession,
anything which looks as though hearer would want speaker to notice and approve. For example:
2.
 “Goodness, you cut your hair! By the way, I came to borrow some flour.”
Exaggerate (interest, approval, sympathy with hearer)
This is often done with exaggerated information, stress and other aspects of prosodic as well as with
intensifying modifier. For example:
3.
 “Yes, isn’t it just ghastly the way. It always seems to rain just when you’ve hung your laundry out!”
Intensify interest to hearer
Another way for speaker to communicate to hearer that he shares some of his wants is to intensify the
interest of his own contributions to the conversation by making a good story. For example:

“I come down the stairs and what do you think I see?” – “A huge mess all over the place, the phone’s off
the hook and clothes are scattered all over.
The situations of politeness
Politeness is aimed at investigating the language use in society which is appropriate to the situation.
Specifically, it is aimed at maintaing a good relationship between the speaker and hearer. Therefore, it is very
needed the situations to show politeness. They are:
1. Greeting
According to Oxford English Dictionary, ‘Greeting is the first word used on seeing somebody or in writing
to somebody.’ The way to greet someone is different in one culture to the other. What greeting is appropriate
depends on circumstances, on the time of day on the intercultural and how well they know each other, for example,
good morning, good afternoon, and good evening, can be used in informal or formal situation. Here is a dialog when
meeting someone in the morning:
A: “Good morning, Mr. Joe?”
B: “Good Morning”
A: “How are you today?”
B: “Fine, thanks!”
The greeting ‘good morning’ in the dialogue above can be used by everyone and it can be expressed in a
lively way, or in uninterested way, according to our mood. The word good can be ommited, especially in
information situation. We must also realize that the greeting “good morning” is normally used about 01.00 a.m to
11.59 a.m. or midday meal time.
A friendly-greeting mostly used Hi and Hello. These words are usually intended to a friend or somebody
whom we know closely or intimately. When two children meet, they are more likely to say Hi or hello than good
morning, good evening, good afternoon and etc. For example:
A: “Hi, Lani!”
B: “Hi…..”
A: “How’ve you been?”
B: “Fine, thanks.”
In informal greeting, one can use more formal way such as:
A: “How do you do?”
B: “Oh, I’m Tina. How do you do?”
A: “I’m Wanto.”
This greeting is usually used when we just meet with someone for the first time, or when speaking to
someone who we do not know well.
2. Self-Introducing
Self-introducing can be expressed directly or indirectly. We express directly, when we meet someone we
do not know each other and there is the other people who can be as a mediator to introduce us. For examples:
A: “Excuse me, I don’t think we’ve met before. I’m Nita.”
B: “How do you do? I’m Rika”
A: “Nice to meet you.”
The conversation above is usually done in informal way. The answer “How do you do” is a common
greeting when people meet for the first time. This is really not a question and we can also say:
A: “How do you do? My name is Claudia.”
B: “How do you do? I’m Heni.”
A: “Nice to meet you.”
Indirectly, self introducing is held by other people as mediator. For example:
A: “John, this is my friend, Hendra.”
B: “How do you do?”
C: “Very glad to meet you.”
B: “So am I.”
3. Thanking
Thanking is to express gratitude to other people, if we want to thank them. For English people, thanking is
a very common act. They always say that to someone for something he/she does. There are some ways to express
thanks, for example: thanks, many thanks, thank you very much, thanks a lot, thank you, so many thanks.
Besides the everyday ‘thanks’, there are also a few ways of expressing thanks to over the expression of
grattitude, for examples:
-
I’m very grateful to you
I’m most grateful to you
I can’t tell you now grateful I am (for having helped me when my husband left me)
-
I shall be grateful/thankful to you all my life (this is the way of thinking for having saved one from murder,
for example)
The expression of acknowledgements can be acknowledged in various ways, for example:
A: “I’m very grateful to you for your help.”
B: “Don’t mention it, or you’re welcome.”
A: “I really must thank you for having much trouble to find my sister.”
A: “It’s not trouble at all.”
B: “It’s really very good of you to lend me your pens.”
A: “Not at all. It’s a pleasure, thanks all right.”
4. Offering
Offering is an expression of willingness to do something. The act of offering can be expressed in a few
ways. For examples: if you want to offer someone about something to do or to have, you can say:
A: “Would you like to have a dinner with me?”
B: “Yes, I would like to or I’d love to.”
A: “Would you like something to eat now?”
B: “Yes, please. I would like fried rice without much pepper, please.”
A: “What would you like?”
B: “A glass of tea, please.”
5. Invitation
Invitation is a request to come or go somewhere or do something. The invitation can be expressed when she
go to our friend’s house to come to party of anniversary. For example:
A: “Hi I’d like to invite you to come to a birthday party tommorow.”
B: “Where?”
A: “In my house at eight o’clock.”
B: “Ok. I’ll come to your house tomorrow.”
6. Apologizing
Apologizing is say one is sorry or make an apology. Someone expresses his apology when he fells sorry for
doing something wrong or hurts one’s feeling. For example:
A: “I’m sorry, because I don’t come to your birthday party yesterday.”
B: “It’s O.k, Why don’t you come?”
A: “Yesterday, I visit my grandmother in village.”
7. Leave-Taking
Leave-taking is someone say good bye. Usually, leave-taking will be done when two or more people are
going to end meeting like visit her friend home. For example:
A: “It is night, I go home now.”
B: “All right. Be careful.”
A: “Thank you, good bye……!”
Types of Politeness
There are four types of politeness strategies, described by Brown and Levinson, that sum up human
“politeness” behaviour (1987:101), namely Bald On Record, Negative Politeness, Positive Politeness, and OffRecord-indirect strategy.
Bald On-Record strategy
Brown and Levinson outline that Bald On-Record Strategy do not attempt to minimize the threat to the
hearer’s face. This strategy is most often utilized by speakers who closely know their audience. With the bald on
record strategy, there is a direct possibility that the audience will be shocked or embarrassed by strategy. For
example,
- A bald on record strategy might be to tell your sister to “Do the dishes. It’s your turn.”
Positive Politeness strategy
Brown and Levinson (1987:101) states that strategy attempt to minimize the threat to the hearer’s positive
face. This strategy is most commonly used in situations where the audience knows each other fairly well. Quite
often hedging and attempts to avoid conflict are used. Seeks to establish a positive relationship between parties;
respects a person’s need to be liked and understood. Direct speech acts, swearing and flouting Grice’s maxims can
be considered aspects of positive politeness because:

They show an awareness that the relationship is strong enough to cope with what would normally be
considered impolite (in the popular understanding of the term);
 They articulate an awareness of the other person’s values, which fulfils the person’s desire to be accepted.
According to Brown and Levinson, there are fifteen sub-strategies that are used in positive politeness
strategies:
1.
2.
3.
4.
5.
6.
7.
8.
9.
Notice, attend to H (his interests, wants, needs, goods)
Exaggerate (interest approval, sympathy with H)
Intensify interest to H
Use in-group identity markers
Seek agreement
Avoid disagreement
Presuppose/raise/assert common ground
Jokes
Assert or presuppose S’s knowledge of and concern for H’s wants
10. Offer, promise
11. Be optimistic
12. Include both S and H in the activity
13. Give (or ask for) reasons
14. Assume or assert reciprocity
15. Give gifts to H (goods, sympathy, understanding, cooperation)
For example:
- A positive politeness strategy might be the request, “It would be great if you could the dishes for me.”
Negative Politeness strategy
Negative Politeness strategy which similar to Positive Politeness in that we recognize that they want to be
respected, however we also assume that we are in some way imposing on them, i.e. say “I,m sorry to bother you but,
I just wanted to ask if I could use one of those pens?” Making a request less infringing, such as “If you don’t
mind….” or “If it isn’t much trouble…”; respects a person’s right to act freely. In other words, deference. There is a
greater use of indirect speech acts.
Off-Record indirect strategies
According to Brown and Levinson (1987), a communicative act is done off-record if it is done in such a
way that it is not possible to attribute only one clear communicative intention to the act. Thus, if a speaker wants to
do an FTA, but wants to avoid the responsibility for doing it, he can do it off-record and leave it up the addressee to
decide how to interpret it.
Brown and Levinson outline this strategy uses indirect language and removes the speaker the speaker from
the potential to being imposing. Some sub-strategies of off-record are:
1. Give hints
2. Give association clues
3. Presuppose
4. Understate
5. Overstate
6. Tautologies
7. Contradictions
8. Be ironic
9. Use metaphors
10. Use rhetorical questions
11. Be ambiguous
12. Be vague
13. Over-generalize
14. Displace H
15. Be incomplete, use ellipsis
Politeness Maxims
Geoffrey Leech (1982:132) states the maxims of the politeness tend to go in pairs as follows:
1. The Tact maxim
The tact maxim states: ‘Minimize the expression of beliefs which imply cost to other, maximize the
expression of beliefs which imply benefit to other’. The first part of this maxim fits in with Brown and Levinson’s
negative politeness strategy of attending to the hearer’s interests, wants, and needs:
Could I interrupt you for a second?
If I could just clarify this then.
2. The Generosity maxim
Leech’s Generosity maxim states: ‘Minimize the expression of benefit to self; maximize the expression of
cost to self’. Unlike the tact maxim, the maxcim of generosity focuses on the speaker, and says that others should be
put first instead of the self.
You relax and let me do the dishes.
You must come and have dinner with us.
3. The Approbation maxim
The Approbation maxim states: ‘Minimize the expression of beliefs which express dispraise of
other;maximize the expression of beliefs which express approval of other’. The operation of this maxim is fairly
obvious: all things being equal, we prefer tob praise others and if we cannot do so, to sidestep the issue, to give some
sort of minimal response (possibly through the use of euphemisms), or to remain silent. The first part of the maxim
avoids disagreement; the second part intends to make other people feel good by showing solidarity.
I heard you singing at the karaoke last night. It was, um… different.
John, I know you’re a genius- would you know how to solve this math problem here?
4. The Modesty maxim
The Modesty maxim states: ‘Minimize the expression of praise of self; maximize the expression of
dispraise of self’.
Oh, I’m so stupid – I didn’t make a note of our lecture! Did you?
5. The Agreement maxim
The Agreement maxim runs as follows: ‘Minimize the expression of disagreement between self and other;
maximize the expression of agreement between self and other’. It is in line with Brown and Levinson’s positive
politeness strategies of ‘seek agreement’ and ‘avoid disagreement,’ to which they attach great importance. However,
it is not being claimed that people totally avoid disagreement. It is simply observed that they are much more direct in
expressing agreement, rather than disagreement.
A: I don’t want my daughter to do this, I want her to do that.
B: Yes, but ma’am, I thought we resolved this already on your last visit.
6. The Sympathy maxim
The sympathy maxim states: ‘minimize antipathy between self and other; maximize sympathy between self
and other’. This includes a small group of speech acts such as congratulation, commiseration, and expressing
condolences – all of which is in accordance with Brown and Levinson’s positive politeness strategy of attending to
the hearer’s interests, wants, and needs. Eg. I was sorry to hear about your father.
Kinship Term in Karonese
First of all, the name of Karo was derived by Tambun (1951:65) said that: “Kata Karo berasal dari kata ha
+ roh, artinya pertama datang (ha ‘pertama’, roh ‘datang’). Kemudian ‘haroh’ berubah menjadi ‘karo’.
The above quotation is translated as the following: the term Karo was derived from the combination of ‘ha’
and ‘roh’. Ha means ‘first’ and roh means ‘come’, furthermore the combination gradually developed to be Karo that
means ‘come first’. The language spoken by the Karo people as a communicative tool among the societies is called
‘cakap karo or karo dialect’.
Karo is one widely known ethnic groups in North Sumatra with its own particular and unique kinship
terms. Almost all aspects of Batak Karo social life are generally organized and determined by these kinship terms.
The presentation is clearly shown in their oral practices, customs and any ceremonies they perform. For the
Karonese, the system of kinship terms plays a significant role in their daily life. Everything done or planned is
always connected to this system.
Father, Mother and Children
Thus, when two people are of the same sex, their relation is senina and when they are of different sex, their
relation is turang. Senina and turang are translatable into English as “brother” and “sister” only depending on Ego’s
sex. In the Karo language one who has turang relations is called er-turang and who has senina relations is called ersenina.
A senina or turang, who is older than Ego is called kaka, and one who is younger than Ego is called agi.
Kaka are divided into the following:
Kaka tua
i.e. the eldest
Kaka tengah
i.e. those between the eldest and the youngest, possibly more than one
Kaka nguda
i.e.
the youngest of all kaka
P
A
Notes: ∆ = male;
Q
B
C
О = female
A = child I; B = child II; C = child III; D = child IV
A and D = ersenina
B and C = ersenina
A to B and C = erturang
D
D to B and C = erturang
B to A and D = erturang
C to A and D = erturang
BCD are agi of A
BCA are kaka of D
A is kaka tua of D
B is kaka tengah of D
C is kaka tengah of D
The first child of the Ego is called anak sintua
The third child
anak peduaken
The fourth child
anak peteluken
The fourth child
anak pempatken,
and so forth
Types of Ceremony
Karonese is one ethnic group that has various culture in their society life. Tarigan (2008 : 47) states that
there are many types of ceremony in Karonese, such as: Enter new house (Masuki / Mengket rumah mbaru), Kerja
Tahun or Merdang Merdem, Ngambat (Engaged to the son of father’s sister or the daughter of mother’s brother),
Besur – Besuri (The party that make to pregnant woman in 7 th month), Death Ceremony (Nurunken Kalak Mate),
and Wedding ceremony.
Enter new house (Masuki / Mengket rumah mbaru)
Ope denga ibahan acara mengket rumah mbaru, maka arih lebe simada rumah nentuken belin kerja. Biasa i
bahan kerja mengket rumah, ibas wari Aditia Naik, Beras Pati tah pe Cukera Dua Puluh. (Tarigan, 2008 :
56). Bentuk Kerja
1. Sumalin Jabu, mengkah dapur (Kerja Singuda)
2. Mengket Rumah Erkata Gendang (Kerja Sintengah)
3. Ngerencit (Kerja Sintua)
The above quotation is translated as the following: before being this party, the owner of the house make
discussion to determine when the party is done. It usually does at Karo days, they are wari Aditia Naik, Beras Pati
Tah or Cukera Dua Puluh. The types of this party are:
1.
2.
Sumalin Jabu or Kerja Singuda (Small party). It is only invite extended family.
Mengket rumah erkata gendang or Kerja sintengah (Medium party). Many families invite to come to this
party.
3. Ngerencit or Kerja sintua (Biggest party). Many families, friends, neighbours and the others relation invite
to come to this party until the house owner make tents outside their house.
Kerja Tahun or Merdang Merdem
Tarigan (2008:65) mengatakan bahwa Merdang Merdem dilaksanakan setiap tahun, seperti layaknya
perayaan tahun baru / hari raya. Merdang Merdem ini merupakan ritus budaya peninggalan Hindu, yang
dilaksanakan sebelum menanam padi tiba. Dalam ritus ini dibuat penyembahan-penyembahan agar padi
yang ditanam dan memberikan hasil yang mencukupi kebutuhan. Setelah masuknya agama baru Kristen
dan Islam, pelaksanaan merdang merdem telah bergeser nilai-nilai religinya dan telah mendapatkan
penekanan sebagai hari raya untuk silahturahmi keluarga untuk dapat berkunjung setiap tahun.
Ngambat (Engaged to the son of father’s sister or the daughter of mother’s brother)
In fact, this Ngambat is done when they are children. It refers to engaged to the son of father’s sister (for
girl) or the daughter of mother’s brother (for boy). Gist of this party, it has the goal so that the children can know
families relationship further. But, most of Karonese people do this Ngambat party when their child is sick, so that
their child has recovered from his / her illness. This party as if to give surprise to the mother who has sick child.
Anak beru (child’s aunt) steal her nephew secretly without her mother knowledge. After her mother surprised and
panic, her child return again to her mother. After it, they do Ngambat party.
Besur – Besuri (The party which is made for pregnant woman in 7 th month)
It is obligatory to make Besur – Besuri party for pregnant woman after 7th month. The purpose of this party,
so that the mother and a child she is carrying feel get full respect from many families. At long time ago, Karo
peoples believe that Besur – Besuri party can make the child she is carrying easy to birth and her baby birth safely
and healthy.
Death Ceremony (Nurunken Kalak Mate)
Jenis-jenis kematian
1.
2.
Berdasarkan Usia
a. Cawer Metua (anak sudah berkeluarga semua, umur lanjut, kalimbubu sudah ngembahken nakan)
b. Tabah-tabah Galoh (anak sudah berkeluarga semua, usia belum lanjut)
c. Mate Nguda (usia muda, anak belum semua berkeluarga)
Berdasarkan Sebab / Keadaan Kematian, dibagi atas:
a. Batara Guru (Mati dalam kandungan)
b. Guru Batara / Sabutara (mati dalam kandungan dan kelamin belum dikenal)
c. Bicara Guru (mati sesudah lahir)
d. Lenga Ripen (mati belum bergigi)
e. Mate enggo ripen (mati sesudah bergigi)
f. Mate ndahi nini (mati anak perana / singuda-nguda)
g. Mate kayat-kayaten (sakit-sakitan)
h. Mate sada wari (tewas)
Nurunken Simate
Adapun acara untuk ‘nurunken’ (pesta penguburan) adalah sebagai berikut:
1.
Sirang-sirang
Pagi-pagi, anak rumah dan keluarga dekat membuat sirang-sirang
2.
Erpanger bas pas-pasen rumah
Pagi-pagi, janda / duda simate erpanger (berlangir) di tiras rumah, kemudian di osei (di kepala
dipasang sertali tanpa topi-bulang atau tudung), dan di leher dikalungkan sertali (janda), rudangnya
dibuat dari daun ndokum sumsum atau tumba laling.
3.
Tek-tek Ketang
Selesai berlangir diadakan acara tek-tek ketang, pisau tanggal-tanggal dipegang dengan tangan kiri,
lalu ditek-teklah sebuah rotan.
4.
Gendang jumpa teroh
Selesai acara tek-tek ketang janda/duda berjalan menuju ture (beranda) rumah, sementara pada waktu
yang sama, mayat diturunkan dari rumah. Pas dibawah ture, janda bertemu dengan mayat, lalu
diadakan acara menari. Mayat lalu dikelilingi sebanyak empat kali, kemudian dibawa ke kesain.
5.
Narohken Simate Ku Pendonen
Selanjutnya, mayat diantar ke kuburan (pendonen). Untuk mengusung mayat, kalimbubu di arah
kepala, anak beru di bagian kaki, dan senina di bagian tengah. Dahulu mayat diberhentikan sebanyak
empat kali di jalan. Setiap berhenti, dikelilingi sebanyak empat kali. Apabila cawer metua, maka
sepanjang jalan diamburi page. (Tarigan, 2008:47-52)
Wedding ceremony
Dalam hal perkawinan Bangun, menulis: Perkawinan pada orang Batak umumnya, merupakan suatu
pranata, yang tidak hanya mengikat seorang laki-laki dengan seorang wanita, tetapi juga mengikat juga
dalam suatu hubungan tetentu, kaum kerabat dari si laki-laki (“sipempoken”-dalam bahasa Karo, “peranak”
dalam bahasa Toba) dengan kaum kerabat si wanita (“sinereh” dalam bahasa Karo, “parboru” dalam bahasa
Toba). Perkawinan yang dianggap ideal dalam masyarakat Batak adalah perkawinan antara orang-orang
“rimpal” (marpariban dalam bahasa Toba). (Tarigan, 2008:68)
Jenis-jenis perkawinan Adat Karo
b.
c.
Nangkih (Kawin Lari),
Erkelang-kelang dan Nungkuni
Jenis perkawinan dengan erkelang-kelang dapat disebutkan jenis perkawinan secara normal dilakukan
berdasarkan tahapan-tahapan mulai dari mbaba belo selambar hingga hari-H pesta perkawinan.
Perkawinan normal ini dilaksanakan karena kedua mempelai beserta kedua orangtua mempelai lakilaki dan wanita telah memiliki kesepakatan bersama untuk menghantarkan putra-putrinya ke
pelaminan untuk membentuk keluarga baru. (Tarigan, 2008:69)
Menurut Mitson Ketaren dalam Pandia (2008), jenis pesta dari sisi besar-kecilnya batang unjuken (uang
mahar) pesta, dalam sistem perkawinan adat karo di Kabanjahe terdapat 3 jenis:
1. Kerja Singuda (mahar terendah), uang mahar sebesar Rp 360.000 s/d Rp 460.000,2. Kerja Sintengah (mahar sedang), uang mahar sebesar Rp 560.000 s/d Rp 660.000,3. Kerja Sintua (mahar tertinggi), uang mahar sebesar Rp 560.000 s/d Rp 1.100.000,According to culture figure Meliala Hamid and Perangin-angin Biasa in Bersama Interview, Karonese
traditional wedding ceremony is divided into some phases before the wedding ceremony begins. There are:
1.
2.
3.
Petandakan / Petuturken (Introducing the bride and the groom each other),
Ngembah / Mbaba Mbelo Selambar (Engage),
Ngelegi / Erban Pudun (Make an agreement when the party do),
4.
5.
6.
Nganting Manuk (A conversation between the bride and the groom’s family before the wedding party
done),
Erdemu Bayu / Pedalan Adat Perjabun (Wedding party),
Mukul (It does after wedding party),
Mukul refers to unite groom and bride’s soul and all of extended groom and bride’s family. Mukul does in
groom’s house because in Karonese wedding ceremony when groom engage bride so they have full
responsibility. Bride has entered to groom’s family, so bride is carried to groom parents’ house.
7. Ngulihi Tudung
Lexically, Ngulihi tudung means return tudung. Tudung means tools of Karo traditional cloth that wear by
bride in her hear as successor crown. Ngulihi tudung occurs 2 – 3 days after the party. The newlyweds
come to bride parents’ house and carry the Karo traditional food called ‘cimpa matah’. This phase show the
symbol that although bride has carried to groom parents’ house, in coming 2 – 3 days, newlyweds together
nucleras familiy visit the bride’s parents as a respecting or politeness to them (Kalimbubu).
Nganting Manuk
Secara etimologi, nganting manuk diartikan “menenteng ayam”. Pada zaman dulu kala, ayam adalah
simbol ternak sebagai lauk pauk yang akan disantap dalam setiap pertemuan adat. Perkawinan adat karo
yang dulunya berbentuk dusun ke dusun, ternak ayam ini ditenteng oleh anak beru karena tidak adanya
sarana perhubungan dan masih dilakukan dengan jalan kaki. Ayam-ayam ditenteng oleh anak beru menuju
ke rumah orangtua calon pengantin perempuan. Disinilah muncul istilah nganting manuk.
Sedangkan, menurut Mitson Ketaren ayam adalah simbol laki-laki / jantan. Tahap nganting manuk
menanyakan tentang kesenangan ate (keikhlasan) pihak kalimbubu tapi sifatnya hanya bunga-bunga ranan
(basa-basi) karena sudah dibicarakan sebelumnya pada tahap mbaba belo selambar. Disini juga pihak
wanita menanyakan kesediaan kalimbubu singalo ulu emas (paman silaki-laki) yang artinya apakah paman
silaki-laki tersebut ikhlas dan mengizinkan bebere (keponakan) tidak meminang putrinya melainkan
meminang putri orang lain. Dalam nganting manuk ini menurut Hamid Meliala, pembicaraan yang
dilakukan tetap sama yang dibicarakan pada tahap Mbaba belo selambar, kecuali terdapat keputusan yang
berubah secara prinsip, maka akan direvisi pada tahap nganting manuk. Biasanya jarang terjadi revisi,
kecuali hal-hal yang bersifat force major seperti bencana, penyakit yang diderita dan lain-lain.(Tarigan,
2008:76-77)
Nganting Manuk is held at night by the wedding day. The implementation of this Nganting manuk is done
in area or region of prospective bride’s house. It can also do in the house of prospective bride or in many public
buildings (in Karo language, it called Jambur). At that time, the relatives of the groom and bride discuss the
preparation for the wedding day. It is an important thing in wedding phase of Karo culture.
They will sit in two groups, they are: the group of the relatives of the groom and the group of the relatives
of the bride. Each group will be represented by anak beru. So, both anak beru of the bride and the groom convey the
message or opinion of their group. This is an important phase before wedding is done, because in this phase all
about party talk with both of bride and groom’s anak beru, take places.
Politeness in Karo Language
Politeness cannot be separated from language and culture. Every language has its own ways to express
politeness. In Karonese, politeness can be identified from certain markers and addresse. There are some
classifications of the social level to address someone to show politeness. They are:
1.
Addressing someone younger
In addressing someone younger, Karonese can use all the imperative markers like ya, buat, suffix-ken,
particle-lah, min, sitik, gelah, ota/eta, todu, mari, ariko, entai, endo, nah, and ula/ola in conversation to show
the politeness. There is no rule which prohibits to use these markers in addressing someone younger.
For example:
1. Imperative: “Entai kena pan rires ena!”, which means “Please, Eat this cake!”
2. Interrogative: “Kai embahmu ena?”, which means “What things do you carry?”
3. Statement: “Peken si ah jangku.”, which means “That farm is mine.”
2.
I.
Addressing someone of similar age
Research Design
Research design holds an important part in a research to get the goal. The research was done descriptively.
Nazir (1988:34) describes describe method as a method of research that makes the description of the situation of
events or occurance, so that this method has an intention to accumulate the basic data.
The Source of Data
The source of the data is the conversations in Nganting Manuk Wedding Ceremony on 6th May 2009 in
Public Building of Deli Persada Delitua. The groom was Mr. Tarigan and the bride Miss. Sitepu.
IV.Data Analysis
The data were taken from the conversations in Nganting Manuk Ceremony which is held at night by the
wedding day. At that time the relatives of the groom and the relatives of the bride discuss the preparation for the
wedding day. In this party, all about party talk by both of bride and groom relatives take places which use the terms
as follow:
1)
SS: Simupus (Sukut), SY: Sembuyak, SI: Senina, AB: Anak Beru, PK: Puang Kalimbubu, KU: Kalimbubu
Singalo Ulu Emas (All of these are the relatives of the groom).
2) SS: Simupus (Sukut), SK: Sembuyak, AU: Anak Beru, KB: Kalimbubu Singalo
Bere-bere, KS: Kalimbubu singalo perbibin (The relatives of the bride).
Greeting
Table 1 Types of politeness and Maxim in Greeting in Nganting Manuk Ceremony
No
1.
Sentence
Situation
Types Of
Politeness
Politeness
Maxim
Positive
Politeness
Agreement
Maxim
AB: Eak Mejuah-juah kam kalimbubu kami,
nendu dage ugange perpulung kami?
“Our Kalimbubu, Would you mind to see
how is this meeting?”
AU: Mejuah-juah ka man bandu kerina, akap
kami enggome kam pulung.
Greeting
“I think all of you have come”
AB: Emaka kami kerina nggo pulung, kam
gia perpulungndu je. Adi kena nggo pulung
gelah nggo banci kita ercakap-cakap.
“All of us have come, so you also must
assemble all of you here. If all of you have
come, we can start our conversation.”
AU: Banci nyah
“Yes, we can”
Thanking
According to what the writer has observed and heard in the conversations in Nganting Manuk, gratitude is
usually expressed by the word ‘bujur’ (thanks). The way one expresses it will show how thankful he is for every
kind of service, help or aid, the willingness of the bride’s relatives to agree all of the agreements that is given from
the relatives of the groom. So, Anak Beru of the groom expresses it by saying ‘bujur, bujur ya, bujur melala.’ The
following table is the analysis result.
Table 2 Types of Politeness and Maxim in Thanking in Nganting Manuk Ceremony
No
1.
Sentence
Situation
Types Of
Politeness
Politeness
Maxim
Negative
The Tact
Maxim
AB: Man bandu sinihamati kami, emkap Puang
Kalimbubu kami, singalo perkempun Sembiring
mergana, ei arah Perangin-angin mergana, nggo
kam ngisap-ngisap?
“The Honourable, our Puang Kalimbubu, Singalo
Perkempun Sembiring mergana from Peranginangin mergana, do you smoke?”
Thanking
Politeness
PU: Nggo ngisap, nggo nyah. Bujur melala.
“Yes, I have do. Thank’s a lot.”
2.
AB: Ei, bujur lebe man bandu Kalimbubu kami
Anak beru Sitepu. Tima kam sitik gelah ercakapcakap kami lebe man Tarigan mergana.
“At first, we say thank’s for you our Kalimbubu
Anak beru Sitepu. Please, could you wait for a
minute so that we want to talk with Tarigan
mergana.”
AU: Nyak bujur.
“You’re welcome.”
Thanking
Negative
Politeness
Strategy
The Tact
Maxim
3.
AB: Cubaken pesehndu, mekuah atendu kam anak
beru Sitepu mergana, endam sura-sura
Kalimbubu kami Tarigan mergana bas
perjumpanta berngi si sendah. Adi nggo kin sada
arih, je maka kari belasken kami sekali nari uga
nge sange emas enda belinna siman pesehken.
Bagem ningen kami. Bujur.
“How pity we are. Would you tell our
Kalimbubu, Sitepu mergana that our Kalimbubu
Tarigan mergana would like to meet you tonight,
please! If we have the same decisions, so we will
talk again about how do the best way to give this
dowry. It is our desire. Thankyou…!”
Thanking
Positive
Politeness
Strategy
The
Modesty
Maxim
AU: Bujur nyah.
“You’re welcome”
Offering
Offering is the expression of willingness to give or to do some service to someone else. Offering is a
common action that may occur in every society. Offering also can be used as a means of establishing a good
relationship with other people, although one might really not want to offer it’s honesty or willingly.
Table 3 Types of Politeness and Maxim in Offering in Nganting Manuk Ceremony
No
1
Sentence
Situation
Types of
Politeness
Politeness
Maxim
Offering
Positive
Politeness
Generosity
Maxim
Offering
Positive
Politeness
Tact Maxim
Offering
Off-record
Strategy
The
Approbation
Maxim
SI: Enggo banci alokenndu kampil ndai
silih.
“You can receive this kampil, silih!”
AU: Enta dage kampil enda ndai.
“Let me give this kampil.”
2
AB: Endi.
“Here is the kampil”
AU: Endi silih bereken sada man singalo
ulu emas.
“Here is the kampil, silih. Please give
me one to singalo ulu emas.”
3
KU: Meriah nge ukur kami kerna bebere
kami Tarigan mergana ertumbuk ras
pupusndu beru Sitepu.
“In fact, we feel happy that our nephew
Tarigan mergana get married with your
child beru Sitepu.”
AB: Kalimbubu kami singalo ulu emas nggo
meriah ukurna erdemu beberena ras beru
Sitepu. Kam me meriahnge ukurndu?
“Kalimbubu singalo ulu emas feel so happy
about this party, so how are your feeling?”
4
KS: Kami nggo meriah ukur kami, sikap kel
ndai baba permenta ras cimbang kami
endai belona pendudurkenna, nggo meriah
ukur kami man kalimbubunta ah.
“We also feel happy because they are very
respect and polite to us.”
AB: Adi pala-pala senang meriah ukur
Kalimbubunta ras mekuah atena man
Kalimbubu kami Tarigan mergana ras kami
anak beruna kerina, erkiteken erkedauhen,
ma banci nge kita sersinget-singet kerna
gantang tumba?
Offering
Off-Record
Strategy
The Modesty
Maxim
“If you have feel happy, please give your
pity to our Kalimbubu and anak beru
Tarigan, could you want to talk about the
dowry, please?”
AU: Banci
“Yes, of course.”
Invitation
Invitation occurs when someone asks our willingness to come to a gathering or to do something for
someone or ourselves. Every community has its special way to invite other people. In Nganting Manuk ceremony,
inviting other people is done by coming directly to them and sometimes anak beru as a mediation arround two
families, they are the groom’s and bride’s relatives. The analysis result of invitation expresssion on this event can be
illustrated as the following:
Table.4 Types Politeness and Maxim in Invitation in Nganting Manuk Ceremony
No
1.
Sentence
Situation
Types Of
politeness
Politeness
Maxim
Positive
Politeness
Tact Maxim
AB: Adi bage enggo banci benaken kami
runggun?
“If you had agree, would we start this party,
please!”
PU: Enggo.
Invitation
“Yes, of course.”
2.
AB: Eak silih, kataken singalo ulu emas
kujenda nina Sitepu mergana.
“Brother, please tell singalo ulu emas to come
here.”
SY: Eak kam Kalimbubu singalo ulu emas
berkat kam.
“Singalo ulu emas, let’s to go there, please!”
Invitation
Negative
Politeness
Tact Maxim
AB: Enda Singalo Ulu Emas ndai alo-alo dage.
“Here is Singalo ulu emas, please, receive
them.”
AU: Eak, mari, arenda kam kundul.
“Yes, let’s sit down.”
Apologizing
Apologizing is an expression of our apology for something to other people. Someone expresses his apology
when he feels sorry for having done something wrong or hurt one’s feeling. Apology is not only expressed when
someone has done something wrong or has hurt one’s feeling: to do some infringement on etiquette such as
interrupting someone who is speaking, sneezing, spitting and the others. For these occurances, the expression of
apology which the writer heard in Nganting Manuk ceremony is the word ‘sentabi’ (excuse). This expression also
can be found in Karonese daily life.
The analysis result of apologizing in Nganting Manuk ceremony can be seen in the following table:
Table 5 Types of Politeness and maxim in Apologizing Nganting Manuk Ceremony
No
1.
Sentence
Situation
Types Of
Politeness
Politeness
Maxim
Negative
Politeness
The Tact
Maxim
AU: Banci. Tapi ersentabi kami lebe, uga nge
enda pagi bentuk kerjana?
“You could do it. But, we’re so sorry, we want
ask to you, what party that you will do
tomorrow?”
Apologizing
KU: Kerja sintengah siban.
“We will make the middle party, please”
In the above example, it can be seen that if we interrupt someone while asking and one want to someone to
repeat again what he is said before, Karonese said the word ‘sentabi’. It show Negative Politeness. Because, there is
a su-strategy of Negative Politeness Strategy. It is apologize. It includes to the ‘Tact Maxim’, it states: Minimize the
expression of beliefs which imply cost to other, maximize the expression of beliefs which imply benefit to other.
The above example is attending to the hearer’s interests, wants, and needs. Speaker (AU) tries to agree his want but
he want ask how much the dowry vaguely by saying “Banci. Tapi ersentabi kami lebe…” so that the grooms’ repeat
again how much is the dowry.
Leave-taking
The expression about leave-taking will be done when two or more persons are going to end their
conversation or meeting. At the end of the Nganting Manuk ceremony, the leave-taking is as following table:
Table 6 Types of Politeness and Maxims in Leave-taking Nganting Manuk Ceremony
No
1.
Sentence
Situation
Types of
politeness
Politeness
Maxim
Leavetaking
Positive
Politeness
The
Modesty
Maxim
AB: Adi bage enggo dung runggunta?
“If all of the problems are enough, could we
end this meeting?”
AU: Enggo saja, ngenca katakenndu man
singalo ulu emas gelah lampas ia pagi reh
nangketken ose e. Sangkep nggeluh man banta,
je pagi bengket me kita lampas ku los enda.
Emaka mekuah akapndu kerina Kalimbubu
kami Tarigan mergana ras Sembuyakndu
kerinana. Bage pe luah siman jilenken
Kalimbubu sitelu sada dalanen embahken pagi
kuingan kami.
“Yes, we could end this meeting. But, please
tell Singalo ulu emas so that they come fast to
this place tomorrow morning. Please, give us
your pity. Please, carry the gifts to our
Kalimbubu sitelu sada dalanen.”
AB: Banci. Dage enggo banci duduri
Kalimbubu kami isapna?
“Yes, we can. Could we smoke this ciggarete,
please?
AU: Enggo.
“Yes, of course.”
Diagram 1
Types of Politeness in Nganting Manuk Ceremony
70
60
58.9
50
40
33.4
30
20
7.7
10
0
Positive Politeness
4.
5.
Negative Politeness
Off Record
There are 5 Politeness Maxims that are used in the Conversations of Karonese Nganting Manuk Ceremony.
They are: Tact Maxim, Generosity Maxim, Approbation Maxim, Agreement Maxim and Modesty Maxim.
Tact Maxim amountes to 17 conversations or 43,6%
Generosity Maxim amountes to 4 conversations or 12,8%
Approbation Maxim amountes to 6 conversations or 17,95%
Agreement Maxim amountes to 7 conversations or 17,95%
Modesty Maxim amountes to 3 conversations or 7,7%
The results as describe on the chart below:
Diagram 2
Politeness Maxims in Nganting Manuk Ceremony
50
45
43.6
40
35
30
25
17.95
20
17.95
12.8
15
7.7
10
5
0
Tact
Generosity
Approbation
Agreement
Modesty
Conclusion
From the data analyze, the writer conclude that Positive Politeness Strategy is the most dominant Type of
Politeness which is used in Karonese Nganting Manuk Wedding Ceremony on 6 th May 2009. It means that In
Nganting Manuk Cremony, Karonese always attempt to minimize the threat to the hearer’s positive face. They
articulate an awareness that the relationship is strong enough and articulate an awareness of other person’s values.
They seek agreement and avoid disagreement. And they always exaggerate when they offering, promise, give gifts,
cooperation and understanding to hearer.
The second dominant Type of Politeness that is used in Karonese Nganting Manuk Ceremony
is Negative Politeness Strategy. And the third or lower rank is Off-Record Strategy. It means that in
Nganting Manuk Ceremony, Karonese rarely uses indirect, ironic, vague, incomplete, presuppose,
metaphor language and removes the speaker from the potential to be imposing.
After giving the description of the Politeness in Karonese Nganting Manuk Ceremony by the data and
analysis, the writer conclude that politeness is one of the important factors in one’s socialization and it is used to
maintain the social value of the community, including in virtual-community. There are 6 situations of politeness that
is used in the Conversations Of Karonese Nganting Manuk Ceremony on 6 th May 2009. They are: Greeting,
Thanking, Offering, Invitation, Apologizing and Leave-taking. There are 3 types of politeness used in the
Conversations of Karonese Nganting Manuk Ceremony. They are: Positive Politeness Strategy amountes to 23
conversations or 58,9%, Negative Politeness Strategy amountes to 13 conversations or 33,4% and Off-Record
Strategy amountes to 3 conversations or 7,7%. There are 5 Politeness Maxims used in the Conversations of
Karonese Nganting Manuk Ceremony. They are: Tact Maxim amountes to 4 conversations or 43,6%, Generosity
Maxim amountes to 4 conversations or 12,8%, Approbation Maxim amountes to 6 conversations or 17,95%,
Agreement Maxim amountes to 6 conversations or 17,95% and Modesty Maxim amountes to 3 conversations or
7,7%.
At last, the writer would like to suggest, It is hoped that the readers would be more motivated to increase
their knowledge about politeness expression especially about the situations, types of Politeness and Politeness
Maxim in Karo Batak Language. As one of the Language maintanace of ethnic language.
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