FUNCTION PHATIC HATA - HATA PANGUPA MARRIAGE MANDAILING

TUTI ARIANI NASUTION

PASCASARJANA (DOCTOR) UNIVERSITY OF NORTH SUMATERA (USU) MEDAN
Email: tutiarianinasuton@gmail.com

Abstrac

Hata - hata Pangupa would mean words spoken when the event mangupa. Mangupa is
offered upa - upa or pangupa that some foods tertenu as encouragement soul. Food tersebt
symbolic meaning for the purpose as a prayer to God, in order to survive and be happy brides.
This study aims to describe the criteria and functions of phatic hata - hata pangupa marriage
Mandailing in communication. This study used a qualitative approach by applying descriptive
methods. Sources of data recording and the form of documents hata - hata pangupa and
informants are native speakers and role as a participant in the ceremony mangupa, as proof of an
existing document. Data collection method used is in the form of ethnographic methods of
participant observation, interviews were conducted with a recording technique, see capably
involved free. Results of the research is a Phatic criteria: (a) particles; (b) repetition; (c) the
phrase Phatic and (d) the phatic sentences. Phatic function is to (a) the opening words or alkaline
- stale, said cover; (b) refine imperative; (c) confirmed the intentions and expectations, and (d)
Closing words and prayers. The findings in the study of folklore in the form of (a) the function of
entertainment; (b) the function paranata culture; (c) the function of education and (d) the
regulatory norms in the rules that apply in masyarakat.kalimat.
Keywords: Criteria Phatic - Phatic Function - Hata - Hata Pangupa
INTRODUCTON

As a tribe that has a cultural, ethnic Mandailing like tribe - the other tribes in Indonesia,
also has customs that is still carried out. Customs play an important role in the lives of people
living and manners Mandailings. Customs aimed at educating people to do good, virtuous,
politeness, compassion and do good fellow community members. (Hasibuan, 1995: 1).
One of the customs in the kinship system of social Mandailaing is ceremonial. The
traditional ceremony is a ritual(1)Siriaon / Horja haroan Boru / pabuat Boru 'traditional wedding
ceremony, happiness; (2) Siluluton / mambulangi 'death, grief' and (3) Horja Mangula 'Work'.
(Parinduri, 2013: 8). This study only discusses the marriage ceremony. Peak in the marriage
ceremony is a ceremony mangupa,in a ceremony there mangupa hata - hata pangupa 'word - the
word pangupa'. Mangupa means offered upa - upa, pangupa 'some particular foods' as an
encouragement to the soul of the bride in a traditional ceremony with the intention that the bride
of God endowed with safety, tranquility, happiness and long. Upa - upa is seen to function as a
bridge prayer to God (Lubis, 1998: 221). Literally mangupa a ritual activity to convey the good
wishes to someone using the material - material (food) special symbolic meaning as a bridge
with the intention of prayer to God.
Mangupa ceremony which essentially gives hata - hata pangupa is an oral tradition that
involves kontesk battlefield situations that discourse is a ceremony that is the location where the
marriage ceremony at the house of the groom. Pelibat at this ceremony is Dalihan Na Tolu and
Datu pangupa or customary toloh. Means or mode is an oral tradition or spoken language was
persuasive and in rituals. Cultural context concerning ceremonial purposes in the form of advice
- advice as a philosophy of life that is loaded with the value - the value kekeraban, religious, and
didactic. Based on this paper that discussed regarding the functioning hata - hata pangupa in a
traditional wedding ceremony to convey the message. Assessment of linguistics as well as a
community cultural Mandailings which describes the mindset of society as well as the norms and
rules are also ethical society.
Mangupa is an oral tradition that is still carried out and serves as a public institution that
is still practiced despite Mandailings has undergone a change. Although it has been altered by the
dynamics of society caused by modernisas. Life tradition in essence is the transformation process
because sebauah tradition does not live if you do not undergo the process of transformation.
Transformation occurs due to the intersection with modernization. Ability to adjust the cultural
tradition with modernization and globalization is a dynamic of a tradition. (Sibarani, 2014: 3).
Mandailing community continue to performceremonies mangupa marriagealthough depending
on the means pangupa made. The oral tradition transformed by the development period
Mandailaing Society hastradition mangupa that has been inherited from generation to generation
that they recognize as belonging together, with which they are aware of the identity of the group.
(Dundes, 1965: 2) in Pudentia, 2015: 64).
Cultural traditions or the oral tradition of the past will not be possible to be present again
today exactly as they were before because it has undergone such a transformation might have
even died because tudak longer live in the community, but the value of the norm can be
actualized in the present. Values and norms oral tradition can be used to educate children
strengthen their identity and character in the face of the future generation of the nation. (Sibarani,
2014: 2).
Despite the changes, but until now mengupa ceremony still held, although it has changed
as a result of the attitude-paced society wants to practically speaking, the influence of Indonesian
and English, perkawinaan mix, migration and the influence of technology. It is necessary to
examine ways to revitalize the scientific terms that assess the function of the language contained
in hata - hata pangupa (hereinafter abbreviated as HHP) based on the criteria and phatic function.
This assessment was intended that Mandailaing particular tribe and the tribe - the other tribes
also know how tribal Mandailaing very rich oral tradition containing local wisdom. Turns
Mandailaing language is the language of the universe is rich enough as it can be assessed based
on the theory - the theory of modern languages, because the assessment is inseparable from the
tradition of connectedness, kebernilaian and keberlamjutan. (Sibarani, 2014) Connectedness is a
decisive parameter grammar, text, context internally and externally. Kebernilaian discuss the
meaning or function in the form of local wisdom. Sustainability is an inheritance to the younger
generation in order pelestraian and Mandailing cultural revitalization.
Hata - hata Pangupa HHP hereafter abbreviated form of the spoken text consisting of a
sentence - a sentence, clause, phrase, word, particles. Element - the element is exactly what will
be studied. Word - the word covers Mandailing culture. HHP needs to be studied from a
scientific angle with empirical data that can be studied linguistically and culturally.
Linguistically HHP assessed based on the criteria and phatic function, beradasarkan Jakobson
theory, Malinowski, Leech and Kridalaksana. Malinowski's phatic function popularized the
concept Phatic Communication. The main function of the word - the word Phatic is to initiate,
establish and facilitate interaction. Therefore, the word - the word Phatic considered
communicative.
This study examined from the perspective of antropolinguistik. Antropolonguistik view
language as a cultural applications. For antropolinguistik, the language used in the community is
one of the media to approach or cultural anthropology. Language does one determine a world
view through danklasifikasi semantic grammatical categories that exist in that language and
culture are inherited together. Results semantic classification that would later be used as a
medium of meaning interpretation of existing knowledge in a culture. (Duranti, 1997)
HHP Mandailaing the cultural heritage of ancestors who to this day still held, despite
many changes. Research on the phatic function is preservation. The research seeks to study it
empirically and scientifically. Expected results of the study in an effort retention function - the
function of the language in which many found semantic meaning. Semantic understanding open
up horizons of readers think that the culture Mandailings that one of the elements is a language is
a reflection of society Mandailings think that they can be applied at the present time.
In studying the language, culture and other aspects of human life, the primary focus
antroolonguistik emphasis on three important topics, namely (Duranti, 2002): (1) performance is
a language understood in the activities, actions and communicative performances that require
creativity; (2) indexicaliy are divided into three types namely index mark, symbol and icon; and
(3) participation which view language as a social activity that involves a speaker and a listener as
social actors.

Mangupa ceremony is a form of oral tradition folklore containing value - the value of
local knowledge and as a means of forming the character of Mandailing community. Mangupa
which essentially form hata - hata pangupa is an oral tradition that is still carried out in the
marriage ceremony. Hata - hata pangupa oral delivery of text based on the context of the
situation and cultural context. The context of the situation is the environment in which context it
is functioning which is said environment and the environment in which the text was produced
which includes the field of discourse, pelibat discourse and discourse means or mode of
discourse. Terrain discourse refers to the social activity of the pelibat. Pelibat are people - people
who take part, the nature and the role and status. Means or mode refers to the channel that
delivered the languages spoken or written, persuasive, Literature was, ritual. The cultural context
is an activity gradually to achieve the goal. (Hallyday, 1994: 16).

Elements of communication in the form of source (speaker and author) and receiver
(listener and reader), all the elements of language-related communications functions. One of the
elements of culture is language. Kramsch (1998: 23 -24) summarizes the relationship between
languages with human culture into the three things that seem obvious in their language functions
in human culture. First, the language expresses cultural reality. Language is the primary means of
human in performing their various social and cultural life. Second, language shapes social reality.
Members of the community or social group not only express the experience, but it also creates
the experience. Through language, they give meaning to the experience by using a medium they
choose to communicate. Humans create meaning through the medium of oral, written or visual
that can be understood by other community members. For example with the tone, accent, style of
conversation, gestures, and specific expression. Third, the language symbolizes the social reality.
Language is a system of signs that have cultural value. Humans identify themselves and others
by using language. They viewed the language as a symbol of their identity, so that the ban on the
use of language can be considered as a rejection of social groups and their cultures.

The function of language is used in a variety of human life, showing activity and human
dynamics in achieving life goals. Human activity is a function and have a function, as well as the
phatic function. Research by mengakaji HHP based criteria and phatic functions performed for
the HHP is essentially in the form of speech which contains advice - advice laden with criteria
and phatic function. Phatic function in terms of the contact between the speaker and the listener,
then the language is fatigue. That is the language function relationships, maintaining, show
friendly feelings or social solidarity. It was seen in the text of HHP.
Based on the above researchers concluded that the phatic function as part of efforts to
maintain the continuity of communication between speaker and hearer. Phatic criteria more
appropriate to analyze the function of fatigue hata pangupa Mandailaing is Kridalaksana criteria
because he divides up the function by Indonesian. Phatic phrase word by class or category.
Phatic category is particle shape, said phatic, phatic and phrases. Jumanto divide over Phatic
clause. Criteria split on particle shape Phatic category, word, phrase.
Research has done a lot of phatic function is Waridin (2007) who investigated the
function of phatic expressions on the TV show, Jumanto (2006) in his dissertation that examines
phatic communication in English native speakers. Iterbitkan book in 2005 entitled The phrase
Phatic in Various Languages, in the book there are fourteen articles that discuss the phatic
expression. There is also an article titled Handling Phatic word in the dictionary by Md. Nor Hj.
Ab. Gani and Salmah Jabbar. Noviatri, et al. 2010. Category Phatic Minangkabau language.
Study of semantic syntax. Research University of Andalas, and journals.

Background Theory
examination of the function of language as a means of communication can be divided
into two types of language function is the function of structural and pragmatic function. Both of
these functions are interrelated because every function related structural premises pragmatic
function. Structural function according Buysens language (in Noeth, 1995) is a network of
language elements that are at the level of small elements of language at the level of the larger in
the analysis of language. Functions related to the function of structural elements - elements of
language in the system, while the pragmatic function associated with the use of language in
communication.
The theory used is based on the theory Jacobson (1980: 81) there are six factors that
determine the function of language as related to verbal communication. The sixth factor is the
addresser 'sender', the addressee, "the message recipients' context 'context', message 'message',
CONTAX 'contact' and the code 'code'. Each factor in verbal communication are interconnected.
Jakobson (1980: 82) in a communication event may appear one or more factors were considered
 dominant. The dominance that later gave birth to the function of language. The function is used
in a variety of human life, showing activity and human dynamics in achieving life goals. Human
activity is a function and has the function. In connection with the function of the language used
in speech, has a different focus, namely
(1) the referential function ie when the speech is no protrusion of reference, for example, various
events occurring tell. Focus on speech or denotative meaning. For example, fuel prices continue
to increase.
(2) Emotive or expressive function ie when language is used to emphasize the thoughts and feelings
of the speaker (sender). Focusing on the attitudes and feelings of the speaker to the contents
tuturannya. For example the statement Wow, great!
(3) Conative function, when the pressure is on the recipient said, that if in a persuasive speech or
there are errands to be implemented recipient. For example. Come in, sir.
(4) Phatic function focuses on efforts to maintain the continuity of communication between speaker
and hearer. Spoken text can be marked on the change of voice, facial expressions. For example
Yes .. yes ..
(5) Metalingual function, appears in the speech when there is pressure to highlight the code.
Focusing on the language to talk about language itself. For example, "Terbantun" that what it
means?
(6) Poetic function, focusing on the language itself or message to highlight the shape of the language
for the sake of aesthetic impact.
This paper will examine the phatic function. Criteria kepatisan by Jakobson is, initiating
communication, maintain or strengthen communication, had decided communications, ensuring
the proper functioning of the communication channel and attracted the attention of colleagues to
talk due attention to the speaker.

Leech (1977: 49) in Waridin (2008) said phatic function oriented language
communication lines which function to keep the lines of communication open and continuous or
that good social relationships. The criterion is to maintain social relationships in good standing,
including alkali - stale that does not require a response or in accordance with the content of the
speech and keep communication remain berkesinambungan.Leeh exemplifies pointed base -
stale.
Pudentia (2015: 218) states that the contact between them berkomunikasinmerupakan
absolute requirement that the communication efektik. If the contact (in oral communication
through the senses of hearing) is pressurized, then the language used by the function of fatigue.
Pudentia pointed out, I want to tell you about a short story. This sentence serves fatigue, this
section is called the opening. It also interjection.
Malinowski (1923: 315) f fatic communication is "atype of speech in the which ties of
union are created by a mere exchange of word". Criteria kefatisan Malinowski is break the
silence, not informative, commenting on the obvious, and create harmonious social ties with
sheer - eye exchanged words - words.
 Kridalaksana (2005: 15) uses the term phatic expression. Phatic expression by word class,
or category. Kridalaksana divides up the function by Indonesian. Phatic phrase word by class or
category. Phatic category is particle shape, said phatic, phatic and phrases. Jumanto divide over
Phatic clause. Criteria split on particle shape Phatic categories, words, phrases
Category Phatic characteristics of spoken language that served to initiate, maintain or
strengthen the discussion between the speakers and the conversation partner. Most categories
Phatic is characteristic of non-standard spoken language contained in the non-standard sentence
that contains elements of the area or dialect regional.Jumanto (2006) in Waridin (2007). Phatic
include particle shape expression, words, phrases and clauses Phatic.
Language is a communication tool that can not be separated from the context, particularly
the phatic function, namely the situational context and cultural context. Brown and Yule (1996:
38) the context of such a situation, setting, participans, ends, massage, key, insstrumen, norms
and genres.
Halliday and Hasan (1989: 7) cultural context not only the events that are happening at
the time of discourse is made, but also things - the background to the overall culture. Things -
things involved in linguistic interaction of any type, not just observations - pengmatan melee, but
also the history of culture as a whole is behind the participants and at the back the type of
activity undertaken. An understanding of the cultural context of the situation and the context
needed to understand the meaning Phatic in hata - hata pangupa Mandailing language. In the text
hata - hata pangupa notch speaker, listener, time. Place, topic, mandate, events, channel and code
clearly defined.
The ceremonial mangupa in which there hata - hata pangupa which is folklore, folklore
function should also be assessed. Hata - hata pangupa is folklore. Folklore is a folk tradition
(Dananjaya, 1998: 53) states KBBI Folklore is traditional customs and folklore inherited
delivered orally. Customs one example is the ceremony. HHP is a traditional ceremony that is
performed in marriage.

Methods
This study used a qualitative approach by applying descriptive methods. Qualitative
research is research that produces descriptive data in the form of words - written or spoken word
from people - people and behaviors that can be observed (Bogdan and Taylor, in Moleong, 2002:
3). (Donald, 2009: 295), stated that descriptitive research methods are used to Obtain information
about existing conditions and have Widely used in educational research. Descriptive method is
used because this method can provide accurate picture of the criteria Phatic and phatic function.
(Best, 1982: 119) states descriptive research is a method of research that seeks to describe and
interpret the objects according to what it is. Data in the form of speech Phatic research contained
in the Marriage Mandailaing HHP speech. Sources of data include documents hata - hata
pangupa and informants are native speakers and role as a participant in the ceremony mangupa.
Data collection method is using ethnography in the form of (1) observation, made at the
time the events occurred and recording events; (2) Participants, investigators were present when
the events occurred and apply as a participant; (3) Interviews were conducted against participants
 in the ceremony, and HHT; (5) The technique is done recording technique, consider ably
involved free, meaning researchers merely act as observers use of language by the informants
(Mahsun, 2005: 91). Data were analyzed by using the method of distributional studies
(structural) for the data functions contained in the text mangupa Mandailaing marriage.
Data collected in several ways
1. recording techniques, see note done by observing and recording data relating to the functions of
phatic in mangupa text. The data is recorded and analyzed in accordance with the procedures in
the study. This technique is done to obtain data that originates in the written text data, document.
The data that has been obtained is used to express a variety of phatic function.
2. Interview techniques, this technique is done with the interview persons in order to test the
validity of the data that originates in different sources.
3. The results that have been obtained are then identified based phatic function. Phatic function
group is then selected based on (a) the criteria Phatic particles that Phatic bedasarkan type and
function; (b) Criteria reps based on the type and function; (c) criteria Phatic phrases based on the
types and functions, and (d) the sentence Phatic by type and function.
4. Analyzed on the basis of criteria Phatic
5. Conclusion
To measure the validity of data used triangulation techniques of data, in this case the data
is matched with relevant theory. Realibitas used with in-depth observation.

Research
Function is used in a variety of human life, showing activity and human dynamics in
achieving life goals. Human activity is a function and have a function, as well as the phatic
function. Based on research data were analyzed, the amount of data phatic function amounts to
39 from 89 the data hata - hata pangupa. This is a descriptive study, data were selected based on
criteria that are particles Phatic, words, phrases and sentences. Below will be presented the
results of research on expression Phatic based on individual criteria - each.
1. Particle Phatic
Phatic particles found only two that are particles pe 'no' and particle ma 'lah'
1.1 particle Phatic pe 'is'
On (data 3) pe 'no' are behind on 'this'.particles Pe on the data contained in the phrase
So, on pe daamang dainang asa na two simanjungjung 'So, Amang and host two
lovebirds' function emphasizes the intent. Particle pe 'was discoveredon three pieces
of data that is data (3.5 and 23) that serves as a confirmation purposes.
1.2 Particle ma 'lah'
particle ma 'was discovered on 14 berjmlah data is the data that is data (14.24,
25,26,27,29,45,64,67,76,79,80,86 and 88). Particle ma 'lah' on the following data
(14) on said lagut ma nian tondimuyu ..., asa sign ma nian badanmuyu
tu ...,'gathered should then sign your spirit ... should be to your body'. Particle ma
'lah' is used to express an imperative which is used to soften the emphasis sentence.

TABLE I FUNCTIONS AND frequensi FARTIKEL Phatic

 No type speech unitcodes Function Frequency

1 pe 'no' 3,5,7 affirming the 3

intention

2 ma 'lah' 4,14,24, Softenemphas 15

25,26,27,29,45,64,67,76,79,80,86,8 is imperatives
8

2. or repetition repetitionword
repetitionis an expression that uses repetition, word, phrase or clause of the same
objective of confirming the meaning or intent. Reps HHP contained in the data is (data 4,
81, 82, 85 and 89.)
Data 4 Baen madung can arina, ari na uli, ari nagabe,ari na mara cross-sae Suada, ari
na diparkatutu -niparkatutu, ari na ning all bayodatu,...ari simonang - Monang.. ' It was
to be a day, a good day, a happy day, a day that there is no danger, the correct day - really,
the main day of the word pintar..hari victory
'Inthe above example the repetition of the word is as much as 7 ari said. Repetition of
words serves as an imperative for the determination of the speakers affirmed by
consensus so mean to the hearer to be implemented. Also visible is also no word
repetition diparkatutu - niparkatutu, and simonang -Monang. Repetition of words on
the data (4) that serves as an imperative for the affirmation of meaning and add aesthetic
value of the text. Repetition of the word diparkatutu- niparkatutu a repetition change the
sound / d / to / n /, while simonang - Monang replicating the whole, the data show
objects.
TABLE II FUNCTIONS AND frequensi looping WORDS Phatic

No. Type Codes unit of speech Functions Frequency

1 ari 4 imperative 9

2 upa 81, 82, 85 Reinforcing 10

the intent /
expectations

3 horas 89 expectations 3

3. phrases Phatic
Based on the analysis in the HHP data about the phrase Phatic that is obtained, Data (23)
Thus, Hamu dainang asa na pe daamang two simanjunjung, in ari realized on ma
manartarkon Haposan songon i dohot habujungan 'So, Amang and host two lovebirds is
the day you leave the future of youth and a girl.'phrases Ariin knowing on a preposional
phrase that is a phrase that one of the elements is a function words in the 'on' is the word
duty. also found idiomatic phrase. (Data 82) ..upa na uli .. ... upa upa na gabe vegetable
matua bulung 'upa beautiful,.. upa rich.. upa longevity'. The phrase element raises new
meanings or meanings are metaphors and not actual meaning. Gorgeous here means the
 food is supplied complete, in accordance with custom, rich means of many kinds and a
long life means happiness to the old. The phrase is contained in the data (data 3,
4,5,19,23,82)
TABLE III FUNCTIONS AND PHRASE frequency Phatic

No type speech unitcodes Function Frequency

1 phrases in ari realized on 'today' Emphasizing intent 4

preposional (3,5,19,23)

2 idiomatic songon eme'like corn, affirming the 24

phrase songoninflexible'maize '; na two intentions and
simanjungjung 'two lovebirds', expectations
Godang niRoha'the magnitude of
the heart ', ari nauli,a pretty day',
ari na gabe'the rich', ari na cross
sae Suada mara'day were no
danger, ari na all, the main' ari
na simonang-Monang'day of
victory;burangir until - until
'betel complete'; paradatan
matobang'old custom'; haposoan
'young age', habujingan
'Girlhood' upa na uli 'upa pretty',
upa na gabe 'upa rich', upa
vegetable matuaa bulung
'upalongevity'upa ni dohot body
tondi'upa spirit ' (data
2,3,4,5,19,23,82)

4. sentencesphatic
Based on analysis of the data found phatic sentences that contain a request, hope and
imperative. Sentence Phatic on this data in the form of preliminary namely apology
serves to continue the communication. Phatic another function that is used as the core
expectations that also talks to resume communication. The core part is also imperative for
confirmation purposes serves as the theme of conversation at once to seek approval
mitra.Bagian cover that also serves to pegasan purpose and at the same expectations.
Example sentences Phatic that serves as an opening komunikasi.Fungsi this as an attempt
to maintain continuity of communication between speaker and hearer. Data (1) Parjolo
au marsantabi, sapulu noli santabi mangadopkon sude hula Kahanggi, mora dohot son
Boru, umumna hita na attend majlis siria on 'FirstI apologize, ten times sorry, to the
family, Kahanggi, mora and son Boru, in general we are present at this joyful assembly '.
Characterized by the expression of phatic communicative, communicative traits is what
appears in the opening sentence hata ceremony - hata pangupa parjolo au marsantabi,
 sapulu noli santabi '. Semantically meaningful apology is not something wrong, but the
meaning of ethics at the beginning of communication.
Data (5) Thus, on pe, in ari realized on, understood pajonjong bungkulan in Hamu na
two simanjunjung'So, on this day, we erect a pole house'. Phatic sentence serves as a
confirmation purposes and seek approval opponents said. This sentence as imperative.

TABLE IV FUNCTIONS AND frequensi FARTIKEL Phatic

No type unitcodes and speech functions Frequensi

1 opening Parjolo au marsantabi, Opening word or 4

sentence sapulu noli santabi 'I start talks, basa -
apologize first, ten times stale
sorry'

(data 1,2,3,4)

2 sentence ..indigenous ni na Emphasizing intent 6

affirming mangingotkan ompunta i
parjolo do on, on ma na hita
obankon sannari i'that include
our customary moyanglah
grandmother. This is what we
carry now

'(data5,7,8, 23, 29.64)

3 Contentsor (Data 24) In hatiha ma muse intentions and 14

theme on parkotek - kotek ni manuk expectations
rangga healers, young dung Reaffirms
Hamu Amang understood upa
- upa, mauli, magabe Hamu
'At this time rangga cock
crowedhealers,' if already we
upa - upa Amang, gorgeous
and kayalah you

'(data12, 19, 24,

25,26,27,45,52,69,71,81,85,86
,88

4 Closing Data (79) Boti mada jolo cover the purpose, 6

daamang, hata hata tu doma and prayer
 Tuhanta pasahat, Anso
dipangidohon Prophet, horas,
a black nian, mandapot profit
Marganda lobby 'That first
Amang, we convey a request
to God, so that we got Safaat
Prophet, should we survive
and make a profit doubled.
(data 67,68,76,79,82,89)

Research Findings
HHP is an oral tradition that has been addition to the function of the fatigue, the
study found the function of folklore. Bascom (1965b: 279: 298) in Pudentia (2015: 425)
Folklore has four functions:
(a) entertainment,
(b) as a means of validation institutions - institutions in cultural institutions,
(c) as a child's education - child,
the( d) as a means of coercion or supervisors that the norm - the norm of
society will
always be followed.
HHP as a marker of fatigue functions contained in the function
a. as a form of entertainment
functions hata - hata pangupa as a means of entertainment are in the form of text
yng form of rhymes, phrases -ungkapan many uses symbolic, methaphor, simile, and
euphemisms. Dalam pengucapannya pantun dibacakan secara berirama mengikut sajak
dan intonasi yang juga berirama tinggi, rendah bervariasi, dan juga terdapat asonansi,
rima, aliterasi , perlambang. Pilihan kata dan penataan kata yang bergaya satra, sebab
pilihan kata katanya menggunakan bahasa adat yaitu bahasa yang digunakan dalam
upacara adat, bukan bahasa sehari hari. Mitra tutur akan terkesima ketika Datu Pangupa
mengucapkan dengan nada syahdu, sebab hata hata pangupa mengandung amanat atau
pesan yang akan dijadikan sebagai pedoman hidup ke depan.

Data berikut yaitu ( 2) Madung marbanjar.hajuguknami songon eme, asa

marbaris songon jegang .. hamu na dua ..' sudah berderet kami ..duduklah kami seperti
padi dan berbaris seperti padi.Ungkapan tersebut berupa simile yaitu merupakan kiasan
yang perbandingan dua hal yang sama yaitu antara marbanjar dengan eme dan marbaris
dengan jegang. Maksud ungkapan di atas ialah bermufakat untuk melaksanakan kerja
(mangupa ). Pilihan kata na dua simanjunjung ' dua sejoli ',atau pengantin. Pilihan kata
na dua simanjunjung 'dua sejoli' memunculkan nuansa emotif keindahan kata.
b. Fungsi Pengesahan Budaya
 Sebagai salah satu produk dan praktik budaya, HHP merupakan warisan budaya
nenek moyang yang merupakan identitas budaya Mandailing yang membentuk karakter
etnis Mandailing yang sekaligus pengesahan budaya Mandailing. Dalam HHP terdapat
tata cara mangupa yang di dalamnya benda berupa makanan yang merupakan simbol
yang dijadikan sarana untuk penyampaian doa kepada Allah. Kata kata yang diucapkan
inilah yang dianggap sebagai piranti pengesahan budaya Mandailing, yang merupakan
sarana. Tindakan nonverbal berupa sikap tenang, tekun dan diam dan mencurahkan
pikiran dan perasaan ketika upacara berlangsung merupakan petunjuk bahwa upacara
tersebut dianggap sakral. Pengesahan kebudayaan didasarkan atas bahasa atau isi yang
diucapkan pelibat. Data berikut ( 14) Lagut ma nian tondimuyu tu bagas parsarimpunan
ni tondi on, asa masuk ma nian tu badanmuyu na manjagit pangupa on 'Berkumpullah
hendaknya semnagatmu di rumah perkumpulan semangat, lalu masuklah ke badanmu,
menerima pangupa ini' . Tujuan pemberian pangupa adalah untuk membangkitkan tondi
'semangat'. Bagi suku Mandailing tondi adalah roh kehidupan yang menjiwai manusia,
yang dapat member kekuatan. Tondi harus dijaga dan dipelihara. Penjagaannya adalah
dengan cara mengadakan upacara dengan pemberian makanan. Bila roh tidak dijaga maka
orang kurang sehat dan kurang beruntung. Legitimasi kebudayaan adalah sarana berupa
benda benda yang dianggap sebagai symbol atau lambang kekuatan dan kata kata
yang diucapkan. Pada data (40) ada sarana sira 'garam', ; ( 42) pira manuk 'telur ayam'
( (45) ; indahan 'nasi' ; (47) manuk 'ayam' ; ( 48) ihan sale 'ikan salai'; (49) ihan sayur '
ikan jurung'; (54) gule pisang, sitabar pisang 'gulai pisang kapok' ; ( 65) hambeng
'kambing'. Beberapa jenis makanan inilah yang jadi sarana dalam upacara mangupa.
Sarana sarana tersebut sebagai perlambang atau simbol yang diucapkan (verbal) dalam
upacara. Sarana inilah yang berfungsi sebagai pengesahan adat Mandailingyang dalam
upacara adat. Fungsi fatis sebagai harapan atau doa kepada Allah agar orang yang di- upa
berbahagia hidup di dunia dan akhirat.
c. Fungsi Sarana Pendidikan
Tujuan upacara mangupa yang digambarkan dalam hata hata Mandailing ialah
marsipaingot 'memberi nasehat'. Marsipaingot menjadi bagian dari tradisi hidup. Hata
hata pangupa disimbolkan melalui unsur unsur benda atau sarana pangupa. Hata hata
pangupa mempunyai fungsi sebagai sarana pendidikan sebagaimana fungsi budaya pada
umumnya. Hata hata pangupa merupakan ekspresi budaya masyarakat Mandailing yang
mengandung nilai nilai pendidikan. Nilai nilai pendidikan itu disampaikan secara
langsung melalui ungkapan ungkapan yang disimbolkan dengan sarana pangupa.
Ungkapan itu mengandung nilai nilai pendidikan yaitu nilai religius, nilai moral, nilai
kekerabatan dan nilai estetika. Marsipaingot yang sarat dengan nilai pendidikan dan
religius tersebut tergambar pada data (37) Hami baen muse di ginjang ni amak lampisan
artina on, anso marlapis ma nian akal bisukmuyu, songon i ilmu pengetahuanmu,
satorusna dohot amal ibadatmuyu na mamulus adat matobang on sian on tu ginjang ni
ari 'Kami letakkan di atas tikar berlapis, maksudnya agar bertambah ilmu pengetahuanmu
hendaknya, juga amal ibadatmu di hari kemudian setelah menjalani adat perkawinan ini '.
Pada bentuk verbal fungsi teks hata pangupa sebagai fungsi pendidikan dan fungsi
religius pada data di atas diungkapkan dalam bentuk klausa bermoduskan harapan dan
doa. Ungkapan ini menggambarkan fungsi imperative agar kedua pengantin mematuhi
harapan keluarga dan kaum kerabat agar menjadi orang yang berilmu sekaligus beriman,
 agar kelak menjadi contoh bagi keturunannya secara khusus dan secara umum berguna
bagi masyarakat.
Kebiasaan memberi nasehat begitu melekat pada masyarakat Mandailing, mulai dari
masa kanak anak hingga dewasa. Kebiasaan menasehati ini baik secara nyata berupa
kata kata atau juga yang disampaikan secara simbolik melalui folklore maupun contoh
dari prilaku atau dialog orang tua dan anak dalam keseharian.
d. Sebagai Pengawas agar Norma Norma Dipatuhi
Sebagai produk dan praktik budaya, hata hata pangupa sebagai sarana
pengawas dan norma norma yang berlaku dalam masyarakat untuk menghargai
nilai nilai kebenaran. Pelaksanaan mangupa perkawinan terlakasana berkat kerja
sama kaum kerabat yaitu Dalihan Na Tolu dan Raja Panusunan ' raja di kampung'.
Pengawas bermaksud di sini merupakan kontrol bahwa mangupa merupakan upacara
adat yang terlaksana berdasarkan aturan adat. Pengawas merupakan tata laksananya
berdasarkan aturan sedangkan verbalnya nilai nilai etika atau norma yang berupa
ungkapan ungkapan berupa anjuran dan harapan harapan agar amanat yang
disampaikan dilaksanakan sebagai pedoman hidup di dunia dan akhirat. Data (5)
Jadi, on pe, di ari sadari on ma hami pajonjong bungkulan ' Jadi, pada hari ini kami
tegakkan tiang rumahmu' Pengawas terlihat pada pronomina nami yang mengacu
pada Dalihan Na Tolu yaitu sistem kekerabatan yang merupakan sistem kontrol
dalam masyarakat. Metaphor pajonjong bungkulan 'mendirikan tiang' bungkulan '
tiang dikiaskan pada rumah. Makna metaphor ialah bila berumah tangga harus
mendapat restu dari para kerabat. Sikap saling menghargai dan menghormati inilah
pengejawantahan dari sistem pengawasan sekaligus penerapan norma norma
kehidupan.
Fungsi folklore dalam HHP yang terdapat juga pada fungsi fatik terdapat dalam
table berikut
TABEL V FUNGSI FOLKLORE

N Fungsi Data Frequensi

o

1 Hiburan 2,3,4 3

2 Pengesahan Budaya 5,12,27,85 4

3 Sarana Pendidikan 23,26,67,68,69,71,79 7

4 Pengawas agar Norma 1,6,7,819,24,25,29,45,52,64,76,82,86,88,8 16

Norma dipatuhi 9

Conclution
 Analisis fungsi bahasa berpedoman pada pandangan Jakobson yang memilah dan
membedakan fungsi bahasa yang digunakan dalam suatu peristiwa komunikasi atas beberapa
fungsi yaitu fungsi referensial ; fungsi emotif ; fungsi konatif ; fungsi fatis ; fungsi
metalingual dan fungsi puitis. Penelitian ini hanya membahas tentang fungsi fatik. Fungsi
fatik juga dikaji berdsarkan teori Malinowski, Leech dan Kridalaksana.
Fungsi fatik yang paling banyak ditemukan ialah ungkapan fatis berupa partikel fatis
yaitu partikel pe 'pun' dan partikel ma 'lah'. Partikel pe 'pun' berfungsi sebagai penegas
maksud dan partikel ma 'lah' berfungsi memperhalus penekanan imperatif. Partikel ma 'lah'
merupakan partikel yang lebih banyak dari partikel pe' pun'. Partikel ma 'lah' berjumlah lima
belas buah. Ungkapan patik berupa repetisi yang paling banyak ditemukan ialah perulangan
kata upa 'upa' sebanyak sepuluh buah. Frasa fatis terdiri dari frasa preposional yang berfungsi
untuk menkankan maksud. Fungsi idiomatik merupakan frasa yang paling banyak ditemukan,
berjumlah dua puluh empat. Frasa idiomatic berfungsi untuk mengukuhkan harapan. Kriteria
fatis yang ditemukan ialah kalimat fatis. Kalimat fatis terdiri dari kalimat pembuka, yang
berfungsi sebagai pembuka maksud atau basa basi. Kalimat penegas berfungsi menegaskan
maksud. Kalimat isi dan tema berfungsi untuk menegaskan maksud dan harapan. Kalimat ini
ialah kalimat yang paling banyak ditemukan yaitu empat belas kalimat dan kalimat penutup
yang berfungsi sebagai penutup maksud dan doa. Fungsi folklore yang dominan adalah fungsi
pengawas agar norma - norma yang berlaku dimasyarakat berjumlah enam belas kalimat.

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