page 1 The Episteme Vol 3 no 3 May 2017 Journal of Linguistics and Literature – Faculty of Language and Arts –

Nommensen HKBP University

Politeness In Saurmatua Batak Toba Funeral Ceremony

Hotnida Simanjuntak

nidasimanjuntak@yahoo.com

Abstract

The aim of this research is to analyze and find of the types of politeness that appeared in Batak Toba funeral

ceremony especailly in Saurmatua. Politeness is the practical of good manners toward others. Positive Politeness

is the practical of showing closeness, intimacy, and rapport between speaker and hearer. According to Brown and

Levinson, there are fifteen types of positive politeness, they are, notice, exaggerate, intensify interest to the hearer

in the speaker’s contribution, use in-group identity markers in speech, seek agreement in safe topics, avoid

disagreement, presuppose common ground, joke to put the hearer at ease, assert or presuppose knowledge of and

concern for hearer’s wants, offer, be optimistic that the hearer wants what the speaker wants, include both speaker

and hearer in the activity, give or ask for reason, assert reciprocal exchange, and give gifts to hearer. In this

research, the writer analyzed positive politeness in Batak Toba funeral ceremony especially in Saurmatua. In

analyzing the data, the writer used qualitative method. After doing the analysis, the writer found the most recent

politeness that appeared are Notice and Request Reason or give which are seen for 7 times. The rare politeness

that are seen are Use in-group identity markers and also avoid disagreement for 1 time. By finishing this research,

the writer suggests all the people, the students, the readers, and the other researchers to be more motivated in using

positive politeness and also making further research in culture especially in Batak Toba.

Keywords: Politeness, Saurmatua, Batak Toba.

1.The Background of the Study

Generally language is as the tool of communication, it has many advantages in interacting with

the other people. It is used to convey something that comes in mind such as opinions, thoughts,

concepts and feelings. Language is also a system, arbitrary, productive, dynamic, and have variation.

The characteristic of language is arbitrary, productive, dynamic and have variation.

As Yule (1996:3) says, pragmatics is the study of speakers’ meaning. It has, consequently, more

to do with the analysis of what people mean by their utterances than what the words or phrases in

those utterances might mean by themselves. When doing an interaction or making an utterance, people

should pay attention to the hearer. They have to treat the hearer in appropriate ways. Thus, they have

to pay attention to others expectation which means that the speaker is doing politeness.

According to Richrd J. Watts (2003: 2) Politeness is a set of strategies to achieve social goals

with a minimum of social friction. “Politeness in an interaction, can then be defined as the means

employed to show awareness of another person’s face. A face saving act which is oriented to the

person’s negative face will tend to show difference, emphasize the importance of the other’s time or

concerns, and even iclude an apology for the imposition or interruption. This is also called negative

politeness. A face saving act which is concerned with the person’s positive face will tend to show

solidarity, emphasize that both speakers want the same thing, and that they have a common goal. This

is also called positive politeness.

There are many tribes or clan in Indonesia, one of them is Batak Toba. The Batak Toba tribe

is a tribe that has a strong custom and culture in Indonesia. Batak Toba culture can be divided in some

occasion such as birth, marriage, and funeral, etc. One of the occasions in Batak Toba is funeral

ceremony.

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Based on explanations above the writer is only focused on the politeness, he will conduct a research

entitled “An Analysis of Politeness In Batak Toba Funeral Ceremony (Saurmatua)”.

The objective of the study is: to find out what types of politeness are found in Batak Toba funeral

ceremony (saurmatua). The writer focuses on analyzing the types of positive politeness found in

Batak Toba funeral ceremony (saurmatua) which will be discussed with the theory proposed by

Brown and Levinson.

This research intended to describe the Pragmatics meaning of positive politeness in Batak Toba

funeral ceremony and the writer hopes:This research would enrich the writer’s knowledge on the use

of politeness in Batak Toba funeral ceremony.,enrich the student’s knowledge on how to analyze the

the use of politeness in ceremonial Batak Toba tradition,.and also as the resource of reference for the

students who want to do further research.

1.2 Pragmatics

Pragmatics is a subfield of linguistics, how people comprehend and produce a communicative

act or speech act in a concrete speech situation which is usually a conversation. In pragmatics, people

will come more detail about how the human comprehend and produce a communicative act or speech

act in communication. It distinguishes two intents or meanings in each utterance or communicative act

of verbal communication.

Generally pragmatics is the study of utterances and sentences meaning which are used in

communication, and also the study of meaning in language interaction between a speaker and a hearer.

According to George Yule (2010:128) in his book “The Study of Language” Pragmatics is the study of

“invisible” meaning or how we recognize what is meant even when it is not actually said or written. It

is concerned with the meanings that words in fact convey when they are used, or with intended

speaker meaning as it is sometimes referred to. Pragmatics is attempted to analyze how it happens that

often more is communicated than said. George Yule (1996:3) Pragmatics is usually concerned with the

analyzing of meaning as communicated by a speaker (or writer) and interpreted by a listener (or

reader).

Politeness

Politeness is a very important principle in a language use and in communication. It can be

defined as a means to show awareness of another person’s face (Yule, 1996:60). In pragmatics,

politeness is concerned with “...ways in which the relational function in linguistic action is expressed”

(Kasper in Barron, 2003:15). It is concerned with how language is employed in a strategic way to

achieve such aims as supporting or maintaining interpersonal relationships.

According to Sara Mills (2003:74) “politeness can be seen to have a wide range of

meanings,both for theorists and interactants, and can be used to describe a very diverse set of

behaviours”. Politeness involves how one can make other feel more pleasant. It also includes the

appropriate linguistic choice in accordance with a certain social and situational context. The discussion

of politeness cannot be separated from the discussion of face.

According to Robin T. Lakoff (2005:159) “Politeness is a culturally embedded notion. The

extensive literature on this line of argument supports this well. To examine the actual manifestations

of politeness in various languages and cultures is just to look at social behaviors ofthe speakers of

those languages; what these speakers do when they communicate with one another, and what their

values are”.

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According to George Yule (2010:135) “Politeness can be defined as showing awareness and

consideration of another person’s face. Think of politeness in general terms as having to do with ideas

like being tactful,modest and nice to other people. In the study of linguistic politeness, the most

relevant concept is “face.” Your face, in pragmatics, is your public self-image. This is the emotional

and social sense of self that everyone has and expects everyone else to recognize.

According to Brown and Levinson (1978:75) says “positive politeness, which anoints the face

of the addreessee by indicating that in some respect, S[peaker] wants H[earer]’s want’s for example,

by treating him/her as a member of an in-group, a friend, a person whose wants personality traits are

known and liked)’; negative politeness, which is “essentially avoidance-based and consist(s)... in

assurance that the speaker... will not interfere with the addreessee’s freedom of action.

Type of Politeness

There are two types of politeness, such as:

1. Positive Politeness

1. Notice or attend to hearer: “You cut your hair.”

2. Exaggerete interest, approval, or symphaty with hearer: “How terrible that you missed

your train.”

3. Intensify interest to hearer: exaggerate facts, tell stories in present tense.

4. Use in-group identity markers: “Hey, dude. What’s happening?”

5. Seek agrrement: Select safe topics on which agreement is expected.

6. Avoid disagreement: “I’m not sure who I am voting for.”

7. Presuppose, raise, assert common ground: Gossip before getting down to business;

presuppose shared knowledge, “The Sox were great.”

8. Joke: Response to a long list of tasks to be performed: “ So you’re going to relax this

weekend.”

9. Assert or presuppose knowledge of and concern for Hearer’s wants “I know you’d want

to help me out with this if you could, so that’s why I’m here.”

10. Offer, promise: “Look, I promise to come by and visit you when I get to Boston.”

11. Be optimistic: “You’ll stay with the baby, won’t you?”

12. Include both Speaker and Hearer in the activity: “Let’s take the garbage out.”

13. Give or request reasons: “Why don’t we go out for pizza?”

14. Assume or assert reciprocity: “You get coffee today. I did it yesterday.”

15. Give gifts to Hearer: Symphaty, understanding, cooperation, goods.

2. Negative Politeness

1. He conventionally indirect: “Would you please salt this?”

2. Question, hedge: “I wonder if you could help out?”

3. Be pessimisstic: “I don’t suppose you remember me talking your seminar five years

ago.”

4. Minimize the imposition: “Could I stay with you for just a little while?”

5. Give deference: “I must be stupid. Could you help me fix this?”

6. Apologize: “I’m sorry to ask you to move.”

7. Impersonalize Speaker and Hearer: “Teachers have to grade students on the basis of the

work they actually receive.”

8. State the face-threatening act as a general rule: “There’s no smoking on in this section.”

9. Nominalize: “You poor performance on the exams “versus” You performed poorly.”

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10. Go on record as incuring a debt or as not indebting the Hearer: “I’d be eternally grateful

if you would...”

However, it does remind us that while people must be polite everywhere they are not

necessarily polite in the same way or for some reasons. Politeness is a very important pronciple in

language use: its must consider others’ feelings.

Batak Toba

Batak societies are patriarchally organized along clans known as Marga. A traditional belief

among the Toba Batak is that they originate from one ancestor "Si Raja Batak", with all Margas

descended from him. A family tree that defines the father-son relationship among Batak people is

called tarombo. In contemporary Indonesia, the Batak people have a strong focus on education and a

prominent position in the professions, particularly as teachers, engineers, doctors and lawyers. Toba

Batak is known traditionally for their weaving, wood carving and especially ornate stone tombs.

Batak Toba Ceremonies

Culture is a system of ideas or ideas obtained through the learning process human.

Koentjaraningrat (2009: 144) says, "Culture is the whole system ideas, actions and results of human

work in people's lives that made belongs man with learning ". This means that almost all human

actions are cultured because few human actions in public life does not need to be familiarized with the

study, which is only a few actions instinct, some reflexes, some action as a result of physiological

processes.

Essentially, the customs and traditions of Batak Toba, contains sacred values. That is

supposed to be sacred because of the understanding of the Batak Toba ceremony. There are three types

of ceremonies in Batak Toba namely: birth ceremony, wedding ceremony and death ceremony.

1. Birth ceremony

a) Batak Mangirdak/Mambosuri ceremony (customary seven monthly).

According to Sigiro Baturaja Silalahi sabungan (2003) mangirdak ceremony is a ceremony

devoted to the mother being contained ingredients age infants born babies who would have

reached the seven month.

b) Batak Martutu Aek ceremony.

The martutu Aek ceremony is a ceremony that is destined for the naming of babies who are

presupposed to be given a name by the family party, unfortunately this ceremony has been

rarely carried out by the peoples buttons because contrary to the teachings of religion.

c) Batak Mangharoan ceremony,

Mangharoan ceremony is a ceremony performed after born a baby who already aged two

weeks, for the baby welcome to the new family.

2. Wedding Ceremony

According to Saragih (1980:158) “The marriage Batak Toba society is a tradition of Batak

Toba and be a norm that not only binds a man and a woman, but also holds a large family the groom's

side (paranak) and the bride's side (parboru).” The processing of marriage unites both sides in a new

kinship ties, which also means forming a dalihan na tolu. Dalihan na Tolu arise because marriage

connecting two great families, which will form a new kinship.

Batak Toba marriage is a marriage exogamy clan, because the marriage of the clan is strictly

forbidden. So, every marriage has to do with fellow Batak Toba, which signifies that the marriage

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with people who are not Batak Toba or indigenous people. Someone who is not a member of Batak

Toba society and wanted to marry the Batak Toba people, follow the customary exchange clan

becomes Batak clan, and becomes part of the Batak Toba which is done through the provision of

his/her clan (marga). Ideally the marriage of Batak Toba is marriage between a daughter of the brother

of his mother's commonly called marboru ni tulangna (pariban). Sitohang (1938:65) marriage of

Batak Toba known by two kinds of ceremonies, namely:

1. Alap Jual

Alap Jual is a marriage held in the residence of the women, dowry or sinamot only pay by

men is greater in number for this kind of ceremony.

2. Taruhon Jual

Taruhon jual is intermarried's held in the groom's residence (paranak) is usually less than

alap jual. Basically, the both types of process is same, distinguished only by host implements who

intermarried-his traditional ceremonies. Batak Toba people tend to prefer alap dual ceremony for the

ceremony of this type, the bride's side (parboru) is more impressed valuable and honorable. The

decision to which the carrying out of the selected whether alap jual or taruhon jual is based on mutual

agreement between the two parties at the time of holding the tradition marhata sinamot.

3. Death Ceremony

Somebody death in the context of traditional Batak Toba is the axiom, everyone must pass

away, and it is warranted by all religions. In addition to those noted above, there are still other types of

death in Batak Toba, such as “martilaha/tilahaon” (who has not married the child died), “mate

mangkar” (the deceased husband or wife, but not descent), “matipul Ulu” (husband or wife dies with

children are still small), “matompas tutoring” (first wife also died leaving small children) Lothar

Schereiner (1978; 1951). And according to Simbolon (1981: 39) the kinds of death ceremonies

follows:

1. Sarimatua

Sari matua a mortal who died if the husband or wife who are both from son or daughter or

both, but still there among children who have not married (hot ripe).

2. Saurmatua

Someone called saur matua, when he/she passed away in a position “titir maranak, titir

marboru, marpahompu sian anak baua, marpahompu sian boru”. As usual called in Batak Toba

hagabeon to describe above. That is also the position of a person called saur matua if his/her son is

all married (hot ripe) and have grandchildren

3. Mauli bulung

Mauli bulung, is someone who perished in a position titir maranak, titir marboru,

marpahompu sian anak, marpahompu sian boru, sahat namar-nini, sahat tu namar-nono and the

possibility to “marondok-ondok” who during his life, none of the descendants who died (manjoloi).

Mauli bulung is the long age, possibly 90 years old or older, in terms of generations. Those

who achieved mauli bulung is very rare for predictable for at nowdays. In Batak Toba traditions,

bodies of people who already mauli bulung in the coffin was laid straight with both hands parallel to

the body (not closed).

The death of a person with mauli bulung status, according to its own traditional Batak Toba is

the felicity of their offspring without more sobs. They may be glad and rejoice, celebrate but not more

than thankful, hitting godang ogung sabangunan, wind instruments, dancing, as an aspect of gratitude

and thanks to God the most merciful love again.

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2. Research Method

A research method is a way that is conducted in order to research that intended goal. This

research is conducted by using the qualitative method approach.

According to John W. Creswell (1994:21) “A qualitative approach is one in which inquirer

often makes knowledge claims based primarily on constructive perspectives (i.e., the multiple

meanings of individual experiences meanings socially and historically constructed, with an intent of

developing a theory or pattern) or advocacy/ participatory perspective (i.e., political, issue-oriented,

collaborative, or change oriented) or both. It also sues the strategies of inquiry such as narratives,

phenomenologies, ethnographies, grounded theory studies, or case studies. The researcher collects

open-ended, emerging data with the primary intent of developing themes from the data”. The purpose

of this research is to find out the types of politeness in Batak Toba funeral ceremony (saurmatua).

The data are taken from Batak Toba funeral ceremony videos of: G. br. Simanjuntak in 2010.,Drs. E.

Simanjuntak in 2016

The procedures for analyzing the data are very important. It is useful to make the research in

target. With the procedures for analyzing the data, the writer will make the most important and

unimportant data. The steps of analyzing the data are: Indentifying politeness strategy, classifying the

types of positive politeness strategy, defing the meanings of positive politeness strategy in words.,

tabulating the types of positive politeness strategy., and concluding the findings.

3. The Data Analysis

The followings are the analysis of the data that taken to discuss about positive politeness

from:

1. G. Br Simanjuntak in 2010

1) Simanjuntak - the leader

(1) Ask the mucisian by saying: “Bahen damang ma Gondang ni Hula-Hula i”

(playing the requested music) (Could you please play the “Gondang ni Hula-

hula i?”

(2) Ask the musician by saying: “Bahen damang ma Gondang si Bale-bale i

padomu ma tu gondang sapur mameme sampur ma roro asa tung giat tu

parhorasan panggabean ia tung namima laho pinabeguma tu hasuhuton bahen

damang ma Gondang Girgirgir.”(Could you please playing Gondang si Bale-

bale so that this family will have many children and the they will have

properous life please playing the Gondang Girgirgir.”)

from the family side

(1) Lumobima di hamu na hahadoli nami Mardaup dohot Sitombuk di naung so

hamu dina gabe-gabei bonani hasuhuthon on pe halusan nami ma, somba-

somba on nami ma Hamu na, amang pargoci nami asa saung somba-somba

hami dongan tubu nami naung gabegabe, bahen damang ma gondang na

hombar tusi. (To our family, Mardaup and Sitombuk that came here, I would

like to say that we will honor you, so to our musician please play the music that

related to this situation)

(2) The Leader

Di hamu bona ni hasuhutton nami di pomparan ni Opputta Raja Hutabulu di

pangeppeon muna tu hami Hahadolimuna Raja Mardaup dohot Sitombuk hujalo

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hami ma dibagasan las ni roha mardongan mauliate. Anggiat ma tutu ditambai

Tuhatta ma hita gogo dohot pasupasu dina tangkas hita marsada ni roha

mangulahon ulaon angka na denggan. Jadi on pe, hami dongan tubu na mandokkon

hata mauliate ma nunga las ni roha nami. On pe di hamu, parmusik nami bahen

damang ma Gondang ni Sitio-tio i, laos dipadumu ma tu Hasahatan.

(To all the family, Hutabulu, thank you so much for making us pleasure and we

would like to say thank you for that. We pray that God will give you blessing and all

good things in your life. So, to our musician please play the Gondang Sitio-tio and

continue it with Hasahatan)

2) Panjaitan

(1) The Leader

Dison rodo hami sian hula-hula muna Panjaitan dohot borunami pe. Mansai las do

rohanami tu hamu Raja ni boru nami saluhutna tangkas do di bahen hamu ulaon na

gok dina saur matua dinamborunami apala di tingki on. Girgir maranak, girgir

marboru, marpahumpu sian anak, marpahompu sian boru sahat tu marnini sahat tu

marnono. Amang parmusik nami, amang panjual pargoci, bahen ma gonang ni

hula-hula marmula do angka na uli, marmula do angka na denggan, padumoan

muna ma tu Gondang Somba asa anggiat dipasu pasu Tuhatta ma pinompar ni

namboru on tu joloan ni ari on

(Here, we are from Panjaitan come and say thank you so much for making full

ceremony to our daughter today. We pray that God will give you blessing and all

good things in your life to this family and their grandchildren. So, to our musician

please play the Gondang Somba)

From The Family Side

Tu hula-hula nami Panjaitan dohot hula-hula ni pahompu Panjaitan di naung

pasahat hamu pasahatton adat diboan hamu boras ni sippiri ni tondi dohot ulos na

ganjang, ulos na bidang, dipasu pasu Tuhatta ma hita saluhut na. Hamu pe somba-

somba on nami ma, amang pargoci nami asa saung somba-somba hami dongan

tubu nami naung gabegabe, bahen damang ma gondang na hombar tusi.

(To Panjaitan and the great great grandchilrend of Panjaitan, thank you for giving us

rice and also the long “úlos”, hopefully God will always giving us His blessing.

You also be honoured by us, so to our musician please play the music that related to

it)

(2) The Leader

Tuhatta Jahowa ma pasingkop pasupasu na tu pinoppar ni namburo on tu joloon ni

ari on, bahen ma amang Gonang Hasahatan ni.

(God will give His blessing to this family so please play the ”Gonang Hasahatan”)

(3) Marpaung

(4) The Leader

Dison hami sian Tulang Marpaung, ro do hami passahatton ulos na ganjang di

hamu. Mansai las do rohanami tu hamu Raja ni boru nami saluhutna tangkas do di

bahen hamu ulaon na gok dina saur matua dinamborunami apala di tingki on.

Girgir maranak, girgir marboru, marpahumpu sian anak, marpahompu sian boru

sahat tu marnini sahat tu marnono. Amang parmusik nami, amang panjual pargoci,

bahen ma gonang ni hula-hula marmula do angka na uli, marmula do angka na

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denggan, padumoan muna ma tu Gondang Somba asa anggiat dipasu pasu Tuhatta

ma pinompar ni namboru on tu joloan ni ari on.

(Here, we are from Marpaung come and say thank you so much for making full

ceremony today. We pray that God will give you blessing and all good things in

your life to this family and their grandchildren. So, to our musician please play the

Gondang Somba)

(5) From The Family Side

Marhitehite uli basa muna manuppak tondimuna rajanami tu hami angka

ianokkonmuna on ima sidohonnon nami tu hamu rajanami. Amang pargoci nami

bahen damang ma gondang somba-somba, asa marsomba hami tu tulang nami on.

(We would like to say thank you very much to you so to our musician please play

gondang somba-somba so that we can honourned them).

(6) The Leader

Las do rohanami ni Tuhatta Jahowa ma pasingkop pasupasu na tu pinoppar ni

namburo on tu joloon ni ari on, bahen ma amang Gonang Hasahatan ni.

(God will give His blessing to this family so please play the ”Gonang Hasahatan”)

(7) Hula-hula na marhahamaranggi

Jadi naeng pasahatton adat na gok ma hami, tu pomparan ni ibebere nami on, bahen

damang ma jolo gondang ni hula-hula laos dipadomu ma tu gondang somba-somba.

(So we want to give our full custom, to our “ibebere”, to our musician please play “gondang

hula-hula” and then continue with the “gondang somba-somba”)

(8) Tulang Rorobot Siahaan

Mauliate ma tu Tuhan ni, ro do hami di gokkon ni angka pahompummu, ima naung

saurmatua borum, jadi dison do hami, angka tulang mu, angka paraman mu, dijou-jou ni

angka pahompumu. Tangiang hami tu Amanta Debata asa dipasorathon hamu, hapal

partodionmu, ganjang umurmu, torop pinomparmu.

(Thank you Lord, we can come here as our grandchildren requested, in the ”saurmautua. So,

we are here, all your uncle. Our pray to the Lord so that this family will be blessed with

healty and wealthy until the great grandchildren.)

(9) Hula-hula Tampubolon

Dison rodo hami hula-hula muna sian Tampubolon mamboan boras sipirinitondi, dalan ni

tangiang nami ma i tu Tuhani. Tung nauli na dengan namboruhon, jadi marpangidoan ma

nueng ahu suak songonni manang hamuna angka pinomparna tu joloan ni ari on asa

marparange na denggan di hamu saluhutna.

(Here we come from Tampubolon with “boras sipirinitondi” and this will be the way to pray

to God. Our aunty is really a good person, so we would like to ask you to be good among

you.)

(10) Dongan Sahuta

Dihamu sude ianakkhon, pinompar di inatta na saurmatua on,siganjang umur on, dison ro do

hami dongan sahuta mu dohot menyaksikan nunga moppo inatta na tahaulihon tu jabu-

jabuna, pangidoan nammi sian dongan sahuta moppo na uli nang parhorason tu panggabean

asa marsada ni roha di hamu sude ianakhon si solhot ni inatta na tua-tua on.

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(To all my children and all the family from the “saurmatua” wife, the long life, here we

come with the neighbour side see that the man put inside his place so we would like to ask

you to be one voice among you all.)

(3) Drs. E. Simanjuntak in 2016

a. Simanjuntak

Hamuliateon ma denggan ari paborhat ni bapaktaon asa tiur sude saluhutna, denggan

marsada sainna mamungka sahat ro di na paujungkkon ulaon saurmatua ni Op. Dornauli on,

asa angka amang inang goar munai, goar sipajou-jou mai dongan muna saurmatua.

(Saying thank you for the beautiful day on the day when we bring our father to his place and

also we have one purpose from the start the the end on the Op. Dornauli “saurmatua”

ceremony, so that your name will be called in your “saurmautua”)

b. Panjaitan

Tu hamu inang dohot tu sude keluarga mauliate ma ni Tuhanta, boi ta ulahon adat dibagasan

sadarion, dina parsaurmatuaon ni lae nami on, nunga ganjang umurna. Mauliate ma

dipasahat hami tu hamuna, nunga marbunga-bungan tangan nami.

(To all the family that gathered here, thak you God that all the “saurmatua” ceremony for

today, he has already being old. We would like to thank you that you have pleased us today.)

c. Tampubolon

Dison, borunami ma on, ajuon angka anggi mon, unang sappek tarilu bahen omak mon, molo

adong naeng sibicarahon non, padao, pasiding sian boru namion asa sai unang tarilu tu

amangon. Huboto do sude tangkas ilumon,na hurang leleng do dengan manang na huhut

manang na tabo bahennon mu ido iluiluna.

(Here, she is our daughter, so we would like to ask the children, please don’t make her sad, if

you want to discuss something, don’t make her hear it so that seh won’t be sad. I know what

your sadness are. You want to make all thing to be perfect.)

d. Marpaung

Dison ro do hami sian Tulang muna Marpaung, ima dokkon non nami ma tu bere nami, sada

ma roha mu paborhatton tu parmonding ni amangboru nami on.

(Here we come from uncle side, Marpaung. We would like to say to you, be one as a family

to finish this ceremony in a good way.)

e. Sianipar

Ala las ni roha nami, holong ni roha nami disiala dialap Tuhatta ama ima lae nami, sian

tonga-tonga muna. Jadi di hamu saluhut angka na marhahamaranggi dohot na mar dongan

tubu, ala huida hami, sada do roha muna dos roha muna dinalao patumpaon adat ni

laenamiontung mancai situtu do rohanam. Jadi, marsiamin-aminan ma hamuna.

(We are here because of the love, to see that God has already taken the life of our brother

from this family. So, we are so happy that you as brothers and sisters already have a deal in

making this “saurmatua” event stucturally done. Keep praying for each other.)

f. Siahaan

Dison hami, adong do bohan hami boras sipiri ni tondi asa pir ma ina pongki baut-baut tu

pancalongan pir ma tondi muna luju-luju ma attong angka pancamotan. Tu iboto nami,

dohonon nami ma hata tu ito ku, hata si tua-tua do dohonon, asa balga inna tiang ni rumah

balga ma tiang ni sopo nunga gabe iboto ku saurmatua lumobima angka naposo.

page 10 The Episteme Vol 3 no 3 May 2017 Journal of Linguistics and Literature – Faculty of Language and Arts –

Nommensen HKBP University

(Here we come and bring “boras sipirinitondi” so that your soul be fulfilled with happiness.

To our sister, we would like to say from old proverbs, hopefully all this family will also be

“saurmatua” in the future.)

g. Simatupang, Tarihoran, Sianturi

Hami sian Simatupang, tulang nami Tarihoran dohot angka boru ibebere namidohot pariban

nami, pasahatton mangido tu hamu asa di pudian ni ari mardame sonang hamu, mardema

sonang na marhahamaranggi dohot angka na mariboto. Asi ma roha ni Tuhan, dipasu pasu

ma angka siulaon muna on. Mardame ma hamu asa dapot muna pasu-pasu sian Debata ta.

(We are from Sianturi, our relative Tarihoran and all the siblings, asking you that in the

future you all in peace among you between brothers and sisters. God will guide you to finish

this ceremony. Be good with each other among you all.)

page 11 The Episteme Vol 3 no 3 May 2017 Journal of Linguistics and Literature – Faculty of Language and Arts – Nommensen HKBP

University

Note:

N = Notice or attend to hearer

E = Exaggerate interest

I = Intensify interest to hearer

UI = Use in-group identity markers

SA = Seek Agreement

AD = Avoid Disagreement

P = Presuppose

J = Joke

A = Assert

O = Offer, promise

BO = Be optimistic

ISH = Include both Speaker and Hearer in the

activity

RR = Request reasons or give

AR = Assert reciprocity or assume

G = Give gifts to Hearer

Reseach Findings

After making a seperation of politeness especially for positive politeness only in the “saurmatua” funeral

can be seen as follows as in percentage:

Tabel 4.3.1. The Percentage of Positive Politeness in Batak Toba Funeral Ceremony (Saurmatua)

N

O

Event N EI UI AD O RR G

1 G. br. Simanjuntak 3 2 1 1 2 3 2

2 Drs. E. Simanjuntak 3 1 0 0 0 3 0

TOTAL 6

(28.56%)

3

(14,28%)

1

(4,75%)

1

(4,75%)

2

(9,52%)

6

(28,56%)

2

(9,52%)

4. Conclusions

Having finished analyzing the data, the writer would like to draw some conclusions, they are as following:

1. The types of politenes found based on the Brown and Levinson theory from 15 types of Positive Politeness,

there are only 7 types of positive politeness that are founded in the Batak Toba Funeral Ceremony

(“Saurmatua”)

2. The most recent positive politeness that are seen from the data are Notice and Request Reason or give which

are seen for 6 times.

3. The rare positive politeness that are seen from the data are Use in-group identity markers and also avoid

disagreement for 1 time.

After finish analyzing the data, the writer would like to suggest that there will be further research about politeness in

Batak Toba culture ceremony.Hopefully there will be students or persons to get involve more in the research

especially in culture.

REFERENCES

page 12 The Episteme Vol 3 no 3 May 2017 Journal of Linguistics and Literature – Faculty of Language and Arts – Nommensen HKBP

University

Brown, Penelope and Levinson, Stephen. 1987. Politeness; Some Universals in Language. Cambridge: Cambridge

University Press.

Lakof, Robin T. 1989. Broadening the Horizon of Linguistic Politeness. University of California, Berkeley.

Leech, G. N. 1983. Principles of Pragmatics. New York: Longman

Levinson , Sudaryat. 2009. Makna dalam Wacana. Bandung: Yrama Widya.

Mulyana. Deddy. 2004. Pengantar Ilmu Komunikasi. Bandung: Remaja Rosdakarya.

Nazir. M. 1988. Metode Penelitian. Jakarta: Chalia Indonesia.

Pardede, BT. 1981. Bahasa Tutur Parhataan dalam Upacara Adat Batak Toba. Jakarta.

Parker, Wijana. 2009. Analisis Wacana “Pragmatik Kajian Teori dan Analisis. Surakarta.

Watts, Richard J. 2003. Politeness. Cambridge University Press, Cambridge.

Widdowson, H. G. 1996. Linguistics. Oxford: Oxford University Press.

Yule, George. 1996. Pragmatics Oxford Introductions to Language Study. Oxford: Oxford University Press.