Study of Forms and Meanings Simalungun Folk Song Urdo-Urdo in Bahapal Raya Village

ABSTRACT


INTRODUCTION
The Simalungun tribe is one of the sub-ethnics in the people of North Sumatra who live around Lake Toba, which is in a town in Pematang Siantar.The Simalungun community is synonymous with a gentle society, in accordance with the meaning of the word "Simalungun," which means "calm," and that is in line with the character of the Simalungun people themselves.In general, the Simalungun people don't talk much, they have a smooth temperament, and they like to be friendly with others.The people who live in this city have their own cultural wealth as well as other tribes.In their daily lives, the Simalungun people carry out activities that include art as a complement to the implementation of life activities as a cultured society.There are many arts in the Simalungun community, including fine arts, dance, sculpture, and music.
The Simalungun community is known as a society that does not only have a musical culture in the form of ensembles and non-ensembles but also has cultural wealth in the form of vocal music.Vocal music is music that is produced using the human voice as a medium and is generally referred to as singing.Vocal music in the Simalungun community consists of crying, taur-taur, and urdo-urdo.By the people of Simalungun, the song that is sung is usually called doding, and the singer is usually called pandoding.Pandoding, of course, is not just singing but directly mastering the singing technique that is characteristic of the It has become a habit for the Simalungun people to put their children to sleep by singing a lullaby by parents or siblings to their younger siblings, which is called urdourdo.The meaning of urdo is to pet; therefore, urdo-urdo means to pet.In general, the presentation of urdos is done spontaneously and contains messages that educate and have good wishes for their children.The urdos are sung softly and swinging so as to bring comfort and serenity to the child.The term for people who rock children with singing is called pangurdo (Dermawan Purba:2005).Develops Urdo-urdo singing in terms of poetry, while the melody can only be stated as repetition.This song prioritizes poetry rather than melody, concerning the relationship between the text (poetry) and the melody in the presentation of Urdo-urdo songs.
The absence of accurate information causes the practice of Urdo-urdo to be more of a subjective feeling that is owned by the person who is able to sing the chant.This causes variations in the derivation of the same song, so it is necessary to have several examples of these Urdos in order to be traced accurately.Even though the purpose of this writing is not for preservation, it is hoped that the results of this research and writing on Urdo-urdo can become valuable documentation material regarding Simalungun traditional singing.
Study is to review or describe a detailed thing so as to conduct a review (Octavinta, 2013: 10).Based on the above opinion, the researcher concludes that in this case the understanding of the study is the description and study of the form and meaning of the song so that it can describe it in detail.According to Jamalus (2008: 16) form is the arrangement and relationship between musical elements in a song so as to produce a meaningful composition or song.The form of a song consists of: The sentences in the song, the number of phrases, as well as the relationship of those phrases, which are the same, different and opposite.Based on the above understanding, it can be concluded that form is an arrangement, musical elements in a song.The basis of the formation of the song is the arrangement of musical elements that then form motifs.

METHOD
The method used in this study uses descriptive qualitative research methods, with data collection obtained through direct interviews with experts.Bogdan and Taylor (2019:5) define qualitative methodology as a research procedure that produces descriptive data in the form of written or spoken words of people and observable behavior.According to them, this approach is directed at the setting and the individual holistically.Thus, in this case it should not isolate the individual or organization into variables or hypotheses, but it is necessary to view it as part of something whole.
Data collection in this study was obtained through interviews, documentation, and observation.Interviews were conducted with two people who are experts in Urdo-urdo and are artists in Simalungun, namely Mr. Osdin Silalahi and Mrs. Lina Br.Damanik.Through interviews, observation, and documentation, researchers were able to obtain data and information related to Urdo-urdo in the Simalungun community in Bahapal Raya village.Research with descriptive qualitative methods is inseparable from the collection and compilation of data but also includes the analysis and interpretation of the data obtained.

RESULT AND DISCUSSION The Origin of Urdo-urdo Song
Urdo-urdo is referred to as regional singing (folklore) because it is one of the legacies of the ancestors of the Simalungun people to their generations orally and has a relationship with the cultural system and traditions of the Simalungun people in socializing and is still applied in everyday life.The introduction of Urdo-urdo is done orally, which is introduced from generation to generation through word of mouth in the Simalungun language called martakkap babah.Observing habits among the Simalungun people does not happen by compulsion, but naturally, the Simalungun people know the song by the habit of hearing and seeing things that happen around them so that they become self-aware as the process of cultural life goes on in that society.Tradition is a vessel for conveying ancestral/ancestral heritage.
In ancient times, parents often rocked their children by singing lullabies which they believed could calm their crying children or become lullabies when they were going to put their children to sleep.But not only parents but this Urdo-urdo chant can also be sung by grandparents, older siblings, or siblings for the little ones.Urdo-urdo is also sung when the child is fussy because of illness.To calm him down, the parents or Pangurdo usually sing Urdo-urdo songs until the child calms down or falls asleep.Conveys Urdo-urdo chant songs and rhythms that are smooth, calm, repeated, coupled with words that contain advice, compassion, and hope and are accompanied by rocking movements and gently patting the child's body slowly until the child falls asleep.
In the people of Simalungun, if the mother and child are in good health after the delivery process, two weeks later, the mother will take her child to the fields.For the first time, the child was taken to the fields, and the mother brought souvenirs which were distributed to village children in the form of sugarcane or other fruits.In ancient times, it was a tradition for every mother to bring souvenirs from the fields.The goal was for the child to be healthy and for the children in her village to accept her as a new friend in the fields when the mother and father had started working and their child was left to sleep in the hut.If the child cries, the mother goes to the hut to give them milk.If the child does not sleep immediately after drinking milk, then the mother also sings urdo-urdo so that the child falls asleep quickly.After the child fell asleep, the mother continued her work.Suppose there is an older sibling, the one who takes care of him in the fields and at the same time mangurdourdo if his younger sibling cries his older sibling.A child is generally in urdo-urdo from birth to the age of two or three years.

Study of Urdo-urdo
The form of the song is a complete arrangement of several phrases, namely question phrases and answer phrases.One sentence of the song is called a form (form). Urdourdo tends to use repetitive patterns or repetitions.This is because the Urdo-urdo poetry is in the form of umpasa (rhymes) which contain advice or hopes for parents for their children

The Meaning Contained in Urdo-urdo
In analyzing the meaning of a regional song, the background of the song cannot be separated.The role of lyrics is very important to mean.Meaning is the inferred meaning or intent of a word based on the sign, social, and cultural background of the word or the lyrics itself.Urdo-urdo contains connotative and denotative meanings.Based on interviews with informants, Mrs. Lina br.Damanik and Mr. Osdin Silalahi, who are pangurdo, then the author then describes the meaning of the Urdo-urdo chant.The following is the text presented by the two informants, which was then translated by the authors and assisted by the informants into Indonesian.The denotative meaning of the poem is Urmalo which means come here.Dayok which means chicken.
In the song, there is a poem that reads, "Urmalo dayok, urmalo dayok," which means come the chicken, as was the result of an interview with Mr. Osdin Silalahi, who said that for the Simalungun people, chickens are a symbol of order.So that Urmalo dayok in the Urdo-urdo song has a connotative meaning, namely that the child is expected to have an orderly life, remain firm in work, and remember the family.2 The denotative meaning of the lyric Ulang which means don't, tangis means crying, and ringisan means whining.3 The denotative meaning of the verse Si anggi ta ee which means oh my child.
Namodom which means sleeping, ham which means you. 4 The denotative meaning of the poem si boruku ee which means my daughter.Ase which means so, podas which means fast and marbakgal which means growing.5 The denotative meaning of the poem si anakku ee which means my child.6 The denotative meaning of the poem is podas which means fast, and marganjang which means grow up 7 The denotative meaning of the poem is Si boruku ee which means my daughter.
Marganjang which means high.Nasa which means like and hotang which means rattan In the song, there is a poem that reads "Marganjang nasa hotang," which means tall like rattan.This poem has a connotative meaning, as explained by Mr. Osdin Silalahi in the interview, namely that the child is expected to have unlimited aspirations and later become a successful person.8 The denotative meaning of the poem is Si anakku ee which means my child.
Marganjang which means grow up.Pe gan nikku which means I say.9 The denotative meaning contained in the poem is Si anggi ta ee which means Oh my child.In the song, there is a poem that reads "Marbakgal nasa hobon," which means big like a rice barn.
According to the interview with the informant, Mrs. Lina Br.Damanik explained that the meaning of the fragment of the poem is significant, like a rice barn, because rice is the staple food for humans, so when people plant rice, they do it seriously and work hard.Therefore the child is expected to be someone who works hard and is responsible.13 The denotative meaning in the poem is repeated, which means don't.generation.Urdo-urdo sang when a child was going to sleep or to calm a child who was crying.People who sing Urdo-urdo are called Pangurdo.singing Urdo-urdo is referred to as traditional singing (folklore) because it is one of the ancestors' cultural heritages down orally to generations.The introduction of urdo-urdo songs to their generations orally, where from generation to generation, the ancestors introduced these songs by word of mouth in the Simalungun language is called martakkap babah.In the process of cultural enculturation is done naturally, learning in the introduction of singing, the Simalungun people observe by looking at the patterns of everyday life.The meaning contained in the Urdourdo, the Simalungun community in Bahapal Raya Village, Pematang Raya District, Simalungun Regency, is the advice and hope of parents for their children when their children grow up.

Table 2 .
Denotative and Conotative Meaning (number of content following table 1) Ulang means don't.Sundol which means until.Hu which means to and langit which means sky.Podas which means fast.Marbakgal which means grow up.Si anakku ee which means oh my son.12 The denotative meaning in the poem is marbakgal which means big.Nassa which means like.Hobon which means rice granary.Si anakku ee which means my son Marbakgal pe gan nikku, si anakku ee