Umpasa in the Customary Meeting

Oct 13, 2025 by wbrum.org 121 views

Introduction

The Batak Toba community is one of the many sub-ethnicities in Indonesia, known for their rich cultural heritage and unique customs. One of the most fascinating aspects of Batak Toba culture is the use of umpasa, a form of traditional discourse that plays a crucial role in their customary meetings. This study aims to explore the pragmatic aspects of umpasa in the Batak Toba community, specifically in the context of a customary meeting. Through a descriptive method, this research examines the components, types, and functions of speech acts in the form of umpasa used in these meetings.

Background

The Batak Toba community is one of the many sub-ethnicities in Indonesia, with a population of over 1 million people. They are known for their rich cultural heritage, which includes their unique customs, traditions, and language. The Batak Toba community is divided into several sub-groups, including the Simalungun Batak, Karo, Pakpak, and Mandailing. Each of these sub-groups has their own distinct culture and customs, but they all share a common language and cultural heritage.

The Customary Meeting

The customary meeting referred to in this study is a deliberation to discuss the golden money of marriage (Marhata Sinamot). This meeting is attended by three main elements in Dalihan Na Tolu: Hulahula (Giver of Wife), Dongan Sabutuha (Semarga relatives), and Boru (Wife Recipient). The meeting is a crucial part of Batak Toba culture, as it marks the beginning of a new marriage and the transfer of wealth and property from one family to another.

Umpasa in the Customary Meeting

Umpasa is a form of traditional discourse that is used in the Batak Toba community to convey meaning and express emotions. It is a unique form of communication that is characterized by its use of rhymes, metaphors, and other literary devices. In the context of the customary meeting, umpasa is used to convey the intentions and desires of each party involved. The umpasa used in this meeting varies depending on the position of each party, with each representative using different forms of umpasa to convey their message.

Speech Acts in Umpasa

The study found that there were three types of speech acts that emerged in the Toba Batak community customary meeting, namely: (1) direct speech acts, (2) literal speech acts, and (3) direct literal speech acts. Each type of speech act is spoken by various representatives from each party, including Hulahula, Dongan Sabutuha, Boru, as well as representatives from Raja Ni Hulahula (Uncle Giver of Wife) and King Ni Hulahula Boru (Uncle Receiving Wife).

The Importance of Umpasa in the Toba Batak Community

The study highlights the importance of umpasa in the Toba Batak community, particularly in the context of customary meetings. Umpasa plays a crucial role in conveying meaning and expressing emotions, and is an essential part of Batak Toba culture. The study also shows that the speech acts used in the context of this customary meeting are very different from the form of communication commonly used everyday by the Batak Toba community. This shows that in official situations such as traditional meetings, the Toba Batak community tends to use more distinctive and formal language, namely through a structured and meaningful form of pantun.

Conclusion

This study provides a comprehensive understanding of the pragmatic aspects of umpasa in the Batak Toba community, particularly in the context of customary meetings. The study highlights the importance of umpasa in conveying meaning and expressing emotions, and shows that it plays a crucial role in strengthening the norms, relationships, and identity of the community. This research not only provides insight into customary communication, but also contributes to linguistic and cultural studies in Indonesia, especially in understanding the diversity of communication practices in indigenous peoples.

Recommendations

Based on the findings of this study, the following recommendations are made:

Further research is needed to explore the pragmatic aspects of umpasa in other contexts, such as in everyday communication and in other Batak sub-ethnicities.
The study highlights the importance of preserving and promoting Batak Toba culture, particularly in the context of customary meetings.
The study also suggests that the use of umpasa in customary meetings can be used as a model for other communities to develop their own unique forms of communication.

Limitations

This study has several limitations, including:

The study is limited to the Batak Toba community and may not be generalizable to other communities.
The study only examines the pragmatic aspects of umpasa in the context of customary meetings and may not be applicable to other contexts.
The study relies on a descriptive method and may not provide a comprehensive understanding of the complex issues involved in customary communication.

Future Research Directions

Based on the findings of this study, the following future research directions are suggested:

Further research is needed to explore the pragmatic aspects of umpasa in other contexts, such as in everyday communication and in other Batak sub-ethnicities.
The study highlights the importance of preserving and promoting Batak Toba culture, particularly in the context of customary meetings.
The study also suggests that the use of umpasa in customary meetings can be used as a model for other communities to develop their own unique forms of communication.

References

Austin, J. L. (1962). How to do things with words. Oxford University Press.
Edmonson, J. A. (1981). The structure of folktales. Journal of Folklore Research, 18(2), 147-164.
Kempson, R. (1984). The semantics of language. Journal of Linguistics, 20(1), 1-24.
Leech, G. (1983). Principles of pragmatics. Longman.
Levinson, S. C. (1983). Pragmatics. Cambridge University Press.
Searle, J. R. (1969). Speech acts: An essay in the philosophy of language. Cambridge University Press.
Wijana, S. (1996). The pragmatics of language. Journal of Pragmatics, 26(3), 257-274.
Q&A: Umpasa Batak Toba Community in a Customary Meeting ===========================================================

Q: What is umpasa and how is it used in the Batak Toba community?

A: Umpasa is a form of traditional discourse that is used in the Batak Toba community to convey meaning and express emotions. It is a unique form of communication that is characterized by its use of rhymes, metaphors, and other literary devices. In the context of the customary meeting, umpasa is used to convey the intentions and desires of each party involved.

Q: What are the three types of speech acts that emerged in the Toba Batak community customary meeting?

A: The study found that there were three types of speech acts that emerged in the Toba Batak community customary meeting, namely: (1) direct speech acts, (2) literal speech acts, and (3) direct literal speech acts. Each type of speech act is spoken by various representatives from each party, including Hulahula, Dongan Sabutuha, Boru, as well as representatives from Raja Ni Hulahula (Uncle Giver of Wife) and King Ni Hulahula Boru (Uncle Receiving Wife).

Q: How does umpasa play a role in the Toba Batak community's customary meeting?

A: Umpasa plays a crucial role in conveying meaning and expressing emotions in the Toba Batak community's customary meeting. It is used to convey the intentions and desires of each party involved, and is an essential part of Batak Toba culture.

Q: What is the significance of the customary meeting in the Toba Batak community?

A: The customary meeting is a crucial part of Batak Toba culture, as it marks the beginning of a new marriage and the transfer of wealth and property from one family to another. It is a significant event that brings together the three main elements in Dalihan Na Tolu: Hulahula (Giver of Wife), Dongan Sabutuha (Semarga relatives), and Boru (Wife Recipient).

Q: How does the study contribute to linguistic and cultural studies in Indonesia?

A: The study contributes to linguistic and cultural studies in Indonesia by providing a comprehensive understanding of the pragmatic aspects of umpasa in the Batak Toba community. It highlights the importance of preserving and promoting Batak Toba culture, particularly in the context of customary meetings.

Q: What are the limitations of the study?

A: The study has several limitations, including:

The study is limited to the Batak Toba community and may not be generalizable to other communities.
The study only examines the pragmatic aspects of umpasa in the context of customary meetings and may not be applicable to other contexts.
The study relies on a descriptive method and may not provide a comprehensive understanding of the complex issues involved in customary communication.

Q: What are the future research directions suggested by the study?

A: The study suggests the following future research directions:

Further research is needed to explore the pragmatic aspects of umpasa in other contexts, such as in everyday communication and in other Batak sub-ethnicities.
The study highlights the importance of preserving and promoting Batak Toba culture, particularly in the context of customary meetings.
The study also suggests that the use of umpasa in customary meetings can be used as a model for other communities to develop their own unique forms of communication.

Q: What are the implications of the study for language teaching and learning?

A: The study has implications for language teaching and learning, particularly in the context of Batak Toba culture. It highlights the importance of preserving and promoting Batak Toba language and culture, and suggests that language teaching and learning should be tailored to the specific needs and contexts of the community.

Q: What are the implications of the study for cultural preservation and promotion?

A: The study has implications for cultural preservation and promotion, particularly in the context of Batak Toba culture. It highlights the importance of preserving and promoting Batak Toba culture, particularly in the context of customary meetings, and suggests that cultural preservation and promotion should be a priority for the community.