Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya p-ISSN: 2086-6100 Vol. 10 No. 2, July-December 2020, Page. 152-166 http://jurnal.unimus.ac.id/index.php/lensa e-ISSN: 2503-328X Experiential Realization in the Text :... Ibnu Ajan Hasibuan,Eddy Setia,Masdiana Lubis, DOI: https://doi.org/10.26714/lensa.10.2.2020.152-166 152 Experiential Realization in Poda Ni Namonangon Ribut on Mandailing Social Context Ibnu Ajan Hasibuan1* Eddy Setia2 Masdiana Lubis3 1Universitas Sumatera Utara, North Sumatera, Indonesia. *ibnuhsb95@gmail.com Article History: Submitted on 28th June 2020; Accepted on 11th September 2020; Published on 31th December 2020 ABSTRACT This study aims to analyze the function and realization of the meaning contained in the Poda ni Namonangon Ribut as an ancient script text contained in the Ulu Pungkut sub-district, Mandailing Natal district. This study uses a qualitative method with the documentation method in which the data is sourced from the Medan Archeology Agency. Data were analyzed using Systemic Functional Linguistics theory on Ideational Functions and to find metaphors of ideational meaning. The results of this study indicate the distribution of the relational process dominates from Participant, Cirmuntance. The realization of the meaning of the ideational function can be seen in the first bamboo ruwas that uses the noisy bamboo metaphor as a description of the community who want to have offspring, where the aim of Poda is ido napajadi boru "what makes a daughter". In the second bamboo ruwas there is a metaphor that explains the word Na sundat realized with the words "Heavy Rain", "Divorce", "Birds perch", "ravine". In the third bamboo section, shows that Poda has methafora like when the expectation is reached, it is the services of the writer "Shaman”. This poda is as preparation for the practice of shamanism. Social context is known starting from the type of text that has a narrative and the author's conclusion about the solution to the problem of everyone who wants offspring in his family. The tradition of writing with the mandailing script (sumurat) becomes quite a tradition so that there are ancient texts in the traditional house. Aside from being a traditional archive, Poda was also a cultural heritage of how to cure and concoction that is still thick in the life of the Mandailing community. The animist beliefs and ideologies that are thick with metaphysics still existed in the past. Keywords: Experiential Realization, Poda, Social Context http://jurnal.unimus.ac.id/index.php/lensa 5906-16675-2-LE%20NEW.docx mailto:ibnuhsb95@gmail.com Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya p-ISSN: 2086-6100 Vol. 10 No. 2, July-December 2020, Page. 152-166 http://jurnal.unimus.ac.id/index.php/lensa e-ISSN: 2503-328X Experiential Realization in the Text :... Ibnu Ajan Hasibuan,Eddy Setia,Masdiana Lubis, DOI: https://doi.org/10.26714/lensa.10.2.2020.152-166 153 ABSTRAK Penelitian ini bertujuan untuk menganalisis fungsi dan realisasi makna yang terkandung dalam teks Poda ni Namonangon Ribut as an ancient script yang terdapat in sub-district Ulu Pungkut, Mandailing Natal district. Penelitian ini menggunakan metode kualitatif dengan metode dokumentasi yang mana data bersumber dari penelitian Badan Archeology Medan. Data yang dianalisis menggunakan teori Linguistik Fungsional Sistemik pada Fungsi Ideational dan untuk menemukan metafora dari ideational meaning. Hasil penelitian ini menunjukkan distribusi proses relational mendominasi mulai dari Participant, Cirmuntance. Realisasi makna dari fungsi ideational dapat dilihat pada ruwas bambu pertama yang menggunakan metafora bambu ribut sebagai deskripsi tentang masyarakat yang ingin memiliki keturunan yang mana tujuan dari Poda ialah ido napajadi boru “what makes a daughter”. Pada ruwas bambu kedua terdapat metafora yang menjelaskan kata Na sundat direalisasikan dengan kata “Hujan Lebat”, “Perceraian”, “Burung bertengger”, “jurang”. Dalam ruwas bambu ketiga, menunjukkan bahwa Poda memiliki metafora seperti ketika harapan tercapai, itu adalah jasa penulis "Dukun". Poda sebagai persiapan untuk praktik perdukunan. Konteks sosial diketahui dimulai dari jenis teks yang memiliki narasi dan kesimpulan penulis tentang solusi untuk masalah memperoleh keturunan dalam keluarganya. Tradisi menulis dengan aksara mandailing (sumurat) menjadi tradisi yang cukup sehingga terdapat teks-teks kuno di rumah adat Selain sebagai arsip tradisional, Poda juga merupakan warisan budaya tentang cara menyembuhkan dan meramu yang masih kental dalam kehidupan masyarakat. Komunitas Mandailing. kepercayaan dan ideologi yang kental dengan metafisika masih ada sejak dulu. Kata kunci: Realisasi Experiensial, Poda, Konteks Sosial INTRODUCTION In Halliday’s SFL, language as a social phenomenon is functional. It is concerned with the mechanism of text structure, function and meaning of language. It begins an analysis of language in social context where lexico- grammatical choice is constructed under the influence of the social and culture context. We know that language comes in two forms, verbal and non- verbal. Verbality itself is divided into some of the biggest elements such as discourse and the smallest is phonemes. The distribution of the language is applied both verbally and in writing. It was found by (Wiratno, 2018) in a text that was provided in writing,the words formed from morphems arranged into clauses, arranged into sentences; and one is followed by another sentence to form a paragraph. Our ancestors have introduced their groups to how to speak in the past. Artworks, laws, norms, architecture and values are channeled into artifacts and inscriptions that are passed down from generation to generation. For example, the practice of discourse referred to (Fairclough, 2003) becomes http://jurnal.unimus.ac.id/index.php/lensa 5906-16675-2-LE%20NEW.docx Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya p-ISSN: 2086-6100 Vol. 10 No. 2, July-December 2020, Page. 152-166 http://jurnal.unimus.ac.id/index.php/lensa e-ISSN: 2503-328X Experiential Realization in the Text :... Ibnu Ajan Hasibuan,Eddy Setia,Masdiana Lubis, DOI: https://doi.org/10.26714/lensa.10.2.2020.152-166 154 a product of power describing a reality seen by discourse producers. Some of the discourse is conveyed through oral and also written. So that the discourse that was presented in the text becomes an important manuscript Indonesia itself has a very large variety of cultures such as in Northern Sumatra there are kinds of ethnic, the old texts, artifacts or inscriptions that can be found. For example in the Mandailing area, there are ancient manuscripts that are still preserved and cared for. An ancient manuscript is a paper written on a medium such as paper, wood, bamboo, etc. The existence of ancient manuscripts lately is less known by the public. This was stated by (Nasoichah, 2015) that the manuscript came to as a paper is closely related to the emergence of the habit of writing-reading among the people of the past. This is closely related to the emergence of script as a language (oral) which is a tool of social communication among them. . North Sumatra has written works in the form of manuscripts that describe the cultural life of the past. The manuscripts are generally scattered and come from various ethnicities, including the ethnic Mandailing and Batak. The Mandailing ethnic group generally inhabits the areas of Mandailing Natal Regency, South Tapanuli, North Padang Lawas, and Labuhan Batu. However, the government agencies have not been able to answer and socialize the substance contained in ancient manuscripts as a socio-cultural phenomenon in the past. The existence of an ancient manuscript in the Mandailing Gordang Sembilan region has not yet fully obtained the results of a study related to the meaning and purpose in a discourse contained in the manuscript. There are many ancient manuscripts found in Mandailing, one of them is the Namonangon Ribut Bamboo script. This manuscript existence still exists there until now, although we do not know what the meaning and content was contained in of the text are. The Mandailing Batak script / tulak- tulakis one of the many characters in the archipelago that are the main branch of the Palawa Script. The Mandailing Batak script / tulak tulak as well as other Batak scripts consist of two sets of letters, each of which is called inanisurat (aksara) and anaknisurat (diacritical sign). Of the eleven manuscripts that were found in the Mandailing Natal Regency area with the ethnic Mandailing sub- district having many similarities in form to each other, and there were also some differences although not too significant (Nasoichah, 2015). This approach exactly able to invastigate and prove the function of a text theoretically. The Systemic Functional Linguistic Approach by Halliday is believed to be able to overcome this things. Halliday put forward functional concepts as well known as metafunctions consisting of Ideational, Interpersonal, and Textual functions. Under the ideational function, language is used to express physical-biological reality and with regard to interpretation and representation of experience. Under the interpersonal function, language is used to express social reality and with regard to the interaction of writers and readers. Under textual functions, language is used to express semiotic reality or symbol reality and will be concerned with the way of creating text- in context (Giannantonio, 2010).The value of identity and relations in a http://jurnal.unimus.ac.id/index.php/lensa 5906-16675-2-LE%20NEW.docx Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya p-ISSN: 2086-6100 Vol. 10 No. 2, July-December 2020, Page. 152-166 http://jurnal.unimus.ac.id/index.php/lensa e-ISSN: 2503-328X Experiential Realization in the Text :... Ibnu Ajan Hasibuan,Eddy Setia,Masdiana Lubis, DOI: https://doi.org/10.26714/lensa.10.2.2020.152-166 155 manuscript, text, or discourse need to be seen as social constructionism as suggested by (Jørgensen & Phillips, 2012) namely 1) a critical approach to knowledge “taken-for-granted”; 2) cultural and historical specifications; 3) the relationship between knowledge and social processes; and 4) the relationship between knowledge and social action. Based on the SFL principles above, this study seeks to examine how the ability of ancient text makers to use Mandailing language previously in bamboo text as a container for achieving social goals or Poda as stated in the media. So we understand that the existence of a script writer's awareness of past reality depends on the topic of the context situation and in the cultural context there is an ideological context. According to Kress and Hodge in Sinar ( Sinar, et al., 2014), ideological studies discuss the relationship of language with society and culture because of the influence of social and political demands. Saragih (Bangun et al., 2014) states that the context of ideology as a social concept governs what one should or should not do as a member of society. Systemic Functional Linguistic (SFL) is an approach to language developed largely by M.A.K. Halliday and his followers during the Firth. Bronislaw Malinowski was a polish anthropologist who did most of his 1960s in the United Kingdom, and later in Australia (O ’donnell, 2011). Systemic Functional Linguistic theory is closely related with text and discourse that determines each other with its social context. This is consistent with the appearance of the text referred to by Halliday in (Sudaryat, 2006) that, “ a text is an operational unit of language” the application of which is inseparable from the contents of the narrative, the narrative style, and the context of the narrative. By definition, discourse was formulated by Sinar (Noor Rosa et al., 2017) that the notion of discourse is utterance; words; greater than the utterance; said; overall speech which is a unity. There are also those who argue that discourse as a comprehensive language unit, both oral and written, is seen as a type of social practice, and is the highest and most complete grammatical unit formed from clauses and sentences or units, use of language, units of information, how new information is introduced and old information end up. Halliday and Matthiessen (Halliday & Matthiessen, 2014)state that the context of a situation is arranged in three categories: field, tenor and mode. Corresponding to that, Halliday analyzes language into three broad Metafunctions. Language is a combination of three different structures deriving from distinct functional components. These components (called “metafunctions” in systemic theory) are the ideational (clause as representation), the interpersonal (clause as exchange) and the textual (clause as message). The ideational function comes from experiences. This function can be expressed by the question: what happens, including what someone does and to whom, where, when, why, and how the logic relationship occurs between one and the other (Bangun et al., 2014). http://jurnal.unimus.ac.id/index.php/lensa 5906-16675-2-LE%20NEW.docx Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya p-ISSN: 2086-6100 Vol. 10 No. 2, July-December 2020, Page. 152-166 http://jurnal.unimus.ac.id/index.php/lensa e-ISSN: 2503-328X Experiential Realization in the Text :... Ibnu Ajan Hasibuan,Eddy Setia,Masdiana Lubis, DOI: https://doi.org/10.26714/lensa.10.2.2020.152-166 156 Another reason (Halliday & Matthiessen, 2014)state that using the term construing experience to describe ideational metafunction because the ideational metafunction construes the world of phenomena, with an emphasis on the ‘constructional’ aspect of this interpretive activity, i.e. the creation of structure in the flux of experience. The general tendency for ideational metaphor is to ‘downgrade’ the domain of grammatical realization of a semantic sequence, figure or element – from clause nexus to clause, from clause to group/phrase, and even from group/phase to word. Such downgrading affects both the unit whose domain of realization is downgraded, and the units of which it is composed: the downgrading proceeds down the rank scale by a kind of ‘domino effect’. The downgrading may start with (a) a whole sequence of figures, (b) with a single figure, or (c) with a single element within a figure (Halliday & Matthiessen, 2014). Generally, traditional society life and attitude based on social-culture values which hold high. That values contained in a system which consist of live philosophy, social system, leadership system\, and family system or religion. Obviously, that systems formed in attitude and materiil culture (that is artefak; traditional building). Mandailing society have lived philosophy holong and domu, that is love and affection between fellow society member. Love and affection not only in context people to people, but people with another creature, also people with God. Implementation and custom law in daily live or in custom ceremony Mandailing society done based on structure and social system which called markoummarsisolkot (family custom in group), or often called as daliannatolu. Dalian natolu means pillar three, containing the meaning that Mandailing society belief on social system which joined together in one structure arrangement that consist of kahanggi ,mora and boru (Ali et al., 2016). Picture 1: The Script of PodaNamonangonRibut (Nasoichah, 2015) In the bamboo script of Poda ni Namonangon Ribu,t there are three even more sections. The writing of the text in the manuscript starts from the right. Previously, Mandailing ethnics often wrote satra's works on media such as bamboo, paper made from alim bark, and other media. According to Barried (1994) (Nasoichah, 2018) the manuscript holds a very broad meaning and http://jurnal.unimus.ac.id/index.php/lensa 5906-16675-2-LE%20NEW.docx Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya p-ISSN: 2086-6100 Vol. 10 No. 2, July-December 2020, Page. 152-166 http://jurnal.unimus.ac.id/index.php/lensa e-ISSN: 2503-328X Experiential Realization in the Text :... Ibnu Ajan Hasibuan,Eddy Setia,Masdiana Lubis, DOI: https://doi.org/10.26714/lensa.10.2.2020.152-166 157 dimension because it is a product of a long history involving various cultural attitudes of society in a certain period. Philology gives emphasis to textology, relating to the origin and authenticity of the text. No wonder then if the study of philology is very important and accentuates textual criticism in it. The Mandailing Batak script / tulak-tulakhas is often been used by the Batak Mandailing sub-ethnic community since they were familiar with sipelebegu (belief in Batak culture by worshiping ancestral spirits by offering offerings) to the inclusion of Islamic influence in the region. Even the script is still used until the end of the 20th century. But until now some written evidence related to the script is increasingly reduced. During the Padri war, thousands of Islamic clerics were destroyed (Samosir, 2009). METHOD This research applied the qualitative method. Krippendorf (Giannantonio, 2010)believes that content analysis belongs to qualitative research for it depends on the activity of reading or interpreting texts which is fundamentally a qualitative process. This research is the part of the social situation in past as historical of Mandailing Society that has been written in the script. How people deliver their mind in social situation can be reflected through their messages in an old script. The method of analysis lied in the framework of Systemic Functional Linguistics theory by Halliday and Matthiessen, documenting and interviewing (2014). Data in this research are about clauses that have been translated interpreted or translated from the Language source to Target Language. The data used in this research are research results that have been published by the Medan Archeology Center related to the ancient manuscripts of poda ni namonangon ribut (Nasoichah, 2018) which are still stored in the traditional house of the Mandailing clan of Lubis Mandailing Natal District of Ulu Pungkut Region. The author has previously made observations about the existence of the manuscript. The data source is a text that source of data 17 documents, three sections. Data 38 clauses in the text that is written on bamboo media that are ancient. The manuscript was written in the Batak script. There are 17 documents that can be analyzed. In the bamboo manuscript there are three sections, each segment has a row clause. In the first bamboo section there are 14 lines and in the second bamboo section there are 14 lines of clause neither and in the third bamboo section there are 10 lines of clause. The data are collected will be analyzed by using Miles, Huberman, and Saldana technique (Miles et al., 2016). There are three steps in analyzing the data after the process of data collecting, as described in the following figure. The researcher will arrange the data in three concurrent flows of activity: (1) Data condensation, (2) Data display, and (3) Conclusion drawing/verification. http://jurnal.unimus.ac.id/index.php/lensa 5906-16675-2-LE%20NEW.docx Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya p-ISSN: 2086-6100 Vol. 10 No. 2, July-December 2020, Page. 152-166 http://jurnal.unimus.ac.id/index.php/lensa e-ISSN: 2503-328X Experiential Realization in the Text :... Ibnu Ajan Hasibuan,Eddy Setia,Masdiana Lubis, DOI: https://doi.org/10.26714/lensa.10.2.2020.152-166 158 FINDINGS AND DISCUSSION 1. The Kinds of Processes and Logical Function In Poda Ni Namonangon Ribut a. Transitivity Table 1: Processes of Ideational Function No Process Count Percentage (%) 1 Material 8 20,5 % 2 Mental 5 12,8 % 3 Relational 17 43,5 % 4 Behavioral 0 0 5 Verbal 6 17,9 % 6 Existence 2 5,1 % Count 38 100 % Based on the table above of the percentage results on the ideational function it can be known that the Relational process shows a dominating result compared to other processes. In the dominance of the relational process in the script occurs systemically. The existing ideational function shows that the text has a purpose to whom and how the text was made. This can be identified from the results of the clause analysis based on experiential meaning in the whole text as the realization of the message from the author. For example below: Table 2: 04.A Toboi na tolu ruwas son. Toboi na tolu ruwas on Token Proc: Relational Value Subject Verb Table 3: 04.B This is a three thick sections of this This (Bamboo) Is a three thick sections of this. Token Proc: Relational Value Subject Verb The material process shows the relationship between text creation and the purpose of why he wants to write the text. This was clearly seen in data 33.A Mangalindungkon payogon disimanarekuon (Who asked for snacks on this hand) shows that the writer is a magic person who can give good instructions to meet the expectations of someone in distress. In the data it appears that the text creator wants the equipment to be used properly. So he told the knife to cut bona (the word tree which shows a mystical tree like the Sitauru tree or http://jurnal.unimus.ac.id/index.php/lensa 5906-16675-2-LE%20NEW.docx Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya p-ISSN: 2086-6100 Vol. 10 No. 2, July-December 2020, Page. 152-166 http://jurnal.unimus.ac.id/index.php/lensa e-ISSN: 2503-328X Experiential Realization in the Text :... Ibnu Ajan Hasibuan,Eddy Setia,Masdiana Lubis, DOI: https://doi.org/10.26714/lensa.10.2.2020.152-166 159 the Aor Tree) as in data 17.A Di Sitauru doho mardabu-dabuon ko (i say that just fell down on Sitauru). and he also told someone if they wanted to complain about the problem so as not to be distressed which can be seen in the data 28.A sirumundop pudan ule sayo ngonngonlan (Very low rain, don't you still be troubled). This can be seen in the following data below: Table 4: 09.A Surgumuris guriskon di ujungna (If) surgummuris-gumuriskon Diujungna Conj. Proc: Material Circ: Loc Verb Table 7: 09.B If written down at the end If written down at the end Conj Proc: material Circ: Loc Verb Table 8: 33.A Mangalindungkon payogon disimanarekuon. (Wh o) Mangalindungkon Payog on di simanarengku on Act or Proc: Material Goal Circ: Loc Subject Verb Table 9: 33.B Who asked for snacks on this hand. (Who) asked for Snacks on this hand Actor Proc: Material Goal Circ: Loc Subject Verb Table 10: 17.A Di Sitauru doho mardabu-dabuon ko. (The Writer) Say Di Sitauru doho mardabu-dabuon ko Sayer Proc: Verbal Circ: Loc Subject Verb Table 13: 17.B i say that just fall down on Sitauru I Say just Fall on Sitauru Sayer Proc: Verbal Circ: Loc Subject Verb http://jurnal.unimus.ac.id/index.php/lensa 5906-16675-2-LE%20NEW.docx Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya p-ISSN: 2086-6100 Vol. 10 No. 2, July-December 2020, Page. 152-166 http://jurnal.unimus.ac.id/index.php/lensa e-ISSN: 2503-328X Experiential Realization in the Text :... Ibnu Ajan Hasibuan,Eddy Setia,Masdiana Lubis, DOI: https://doi.org/10.26714/lensa.10.2.2020.152-166 160 Table 14: 28.A sirumundop pudan ule sayo ngonngonlan sirumudop pudan (the writer say) Ule sayo ngonngolan Phenomen on Sayer Proc: Verbal Target Subject Verb Table 15: 28.B Very low rain, do not you still be troubled very low the rain (the writer say) do not you still be trouble Phenomenon Sayer Proc: Verbal Target Subject Verb The mental process and the process of existence are further processes. The bamboo text of poda ni namonangon ribut if analyzed in the clause part of the meaning function is someone's hopes and desires so that the problem can be solved. So there will be sentences that convey feelings and emotions conveyed through Poda or in the term Mandailing there is a name Hata Andung (expression of complaints). Table 16: 25.A holanglumayan Na sundat ni parkuwalehon holanglumayan (get) na sunda t ni parkuwa lehon halumu na duwa tolu Senser Proces: Mental Circ: Manner Phenomenon Subject Verb Table 17: 25.B they get hard enough to decorate a family even if it's just the three of us they Get Difficulties to decorate a familiy even if it’s just the three of us Senser Proc: Mental Circ: Manner Phenomenon Subject Verb The existence Process of the poda text is said to be the least. The clause found clearly shows that the sentence has the interpretation of a woman when she gives birth then under the bed will be placed Tandiyan “a container containing charcoal” to warm the blood of a woman who has just given birth. The word situmalun tandiyan is wood that is burned into hot charcoal as a warmer in order to stop the blood coming out of the wife who gave birth to a child. http://jurnal.unimus.ac.id/index.php/lensa 5906-16675-2-LE%20NEW.docx Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya p-ISSN: 2086-6100 Vol. 10 No. 2, July-December 2020, Page. 152-166 http://jurnal.unimus.ac.id/index.php/lensa e-ISSN: 2503-328X Experiential Realization in the Text :... Ibnu Ajan Hasibuan,Eddy Setia,Masdiana Lubis, DOI: https://doi.org/10.26714/lensa.10.2.2020.152-166 161 Table 18: 26.A halumu na duwa tolu ditonga-tonga ni situmalun tandiyan halumu (there are) na duwa tolu ditonga-tonga ni situmalun tandiyan Conj. Proc: Existential Existent Circ: Loc Subject Verb Table 19: 26.B even though there are only three of them in the middle of wildfire even though there are only three of them in the middle of wildfire Conj. Proc: Existential Existent Circ: Loc Subject Verb Behavioral processes was not found in the Poda text as the author only focuses on making the text and about the hope of humans who complain (mang-andung) to obtain gifts. The author did not want to show how to be able to realize expectations by showing the behavior of the author of the text but only to give advice and concoctions made from plants in the forest for families who was dreaming of a child on the side of the family. Based on the results of the discussion above, it is understood that the poda text was a text that seeks to give advice to families who are not blessed with offspring and how the writer describes the process of making the text starting from the materials, tools, and how to write the poda. The advice and method of treatment is contained in the text so that it can be believed to be the tradition of the Mandailing people who like to give advice as one of Mandailing's traditional activities is onang-onang. This can be seen in the picture below where the relational process is more dominant. b. Circumtance Analysis in the Poda text Overall, the circumtance distribution in the poda text can be said to indicate an information about the location given that in writing the text, the writer tries to tell that the method of making text on bamboo chosen from bamboo is the best. Then, when writing text into bamboo, the writer also shows how to write the characters well so that it tells the location of each clause. The following can be seen the distribution of the diagram: http://jurnal.unimus.ac.id/index.php/lensa 5906-16675-2-LE%20NEW.docx Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya p-ISSN: 2086-6100 Vol. 10 No. 2, July-December 2020, Page. 152-166 http://jurnal.unimus.ac.id/index.php/lensa e-ISSN: 2503-328X Experiential Realization in the Text :... Ibnu Ajan Hasibuan,Eddy Setia,Masdiana Lubis, DOI: https://doi.org/10.26714/lensa.10.2.2020.152-166 162 Graphic 1: Thi Diagram of Cirumtants c. Participants Analysis in the Poda text In this part, i am going to show the table of the number of participants roles and their percentage. Participant exactly has realtionship with in every single process. Each process has its general category of meaning and participants that are associated with each as we discussed in the chapther two before. We can see the result below: Tabel 20: Process of Paticipants No Type Count Percentage 1 Actors, Goal 6 15,7% 3 Behaver - - 4 Senser, Phenomenon 5 13% 6 Sayer, Target 8 26% 7 Carrier, Atribute, Token, Value 17 44% 8 Existent 2 5% Count 38 100 % The table above shows that participants from relational processes such as Carriers, attributes, or tokens dominate. The meaning of the function of the participant does have a role when each clause is present in the Poda text. The second participant is dominated by the participant of the verbal process so that the Poda text writer conveys the relational information explicitly and is seen in the verbal process. 2. Realization of the Expriential Meaning in the of Poda In the following analysis step, the writer will explain the realization of the meaning contained in Poda. In bamboo poda, the text maker divides three stages in describing his experience. Explanation of data on each section in the form of a dominating clause can be interpreted as follows: 12.A Si tulisonnon di gadubang na sala matajo(m)tu 12.B This is written on the wrong machete because it is too sharp 03.A Ni situlisson no(n) di bulu ahor. 03.B What's written on aur bamboo 0% 100% 1 p e rc e n ta g e Axis Title Circumtance Extent Location Manner http://jurnal.unimus.ac.id/index.php/lensa 5906-16675-2-LE%20NEW.docx Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya p-ISSN: 2086-6100 Vol. 10 No. 2, July-December 2020, Page. 152-166 http://jurnal.unimus.ac.id/index.php/lensa e-ISSN: 2503-328X Experiential Realization in the Text :... Ibnu Ajan Hasibuan,Eddy Setia,Masdiana Lubis, DOI: https://doi.org/10.26714/lensa.10.2.2020.152-166 163 34.A I ma so hu Parkayang-kayang 34.B That's why I imagine 07.A Na somalo do au sumurat 07.A I can't write In data (12.A) there is a relational process about the text being written. However, there is a word of tulisson (writen) material process in the data. But the material process gives rise to the relational process of 'Value' (na tajom tu) formed by Circumtance (di gadubang). Same as data (18A) which the word of ‘become / makes’ material process becomes a relational process. The relational process is the result of an action claimed by the author that Poda will be able to make boru (a daugther). Furthermore, in the following data below there is also a relational process which was previously a material process. The word Sundat (inhibited / does not have) is a word that becomes a phrase. This phrase is implicit because Carrier (which / Poda) is not mentioned. For this reason, the process of the material to be made into a relational is due to the explanation of the Attribute function, the Value of di to madadun, patinggang-tingga,and a bird’s perch. So that happened Methafore Expression. This explanation can be seen in the data below. If the material is in the realtional process, on the contrary in the following data there is a material process. like data (03.A) the material process is the author's action that he is writing using the ‘Aor feather’ bamboo media in fact he wants to explain (this is Poda as a solution for you). The material process takes place when the presence of Circumtance feathers Aor and becomes a Goal. Consider the following data. The next is a mental process that has a relational process in it. Such as data (34.A) is a mental process of Parkayang (imagine). In this data the authors imagine a problem that befalls so that it appears logical from i ma (because of). The process from expansion ‘So’ to ‘because of’. So that mental processes have a relationship process that explains Poda to be imagined or expected. In this session is the verbal process. The method contained in the text has a verbal process but the verbal process is implicit. Such as data (07.A) is a verbal process (i say: i can not write). The verbal process is seen by the material process of sumurat (writing). Based on the explanation of changes in each process is a form of expression metaphor to explain about poda. That is why many relational processes occur because the writer tries to explain each of his actions and desires to create text using Circumtance from locations such as Place. 3. Analysis of social context in the Poda Ni Namonangon Ribut bamboo The social context in the Poda text is described in context including the context of the situation, cultural context, and ideological context. The discourse in the context that was analyzed and interpreted is Poda ni namonangon ribut told from the beginning of the making of the text when the writer placed allusions in the text to advice and concoctions for problems faced by someone from the Mandailing community. http://jurnal.unimus.ac.id/index.php/lensa 5906-16675-2-LE%20NEW.docx Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya p-ISSN: 2086-6100 Vol. 10 No. 2, July-December 2020, Page. 152-166 http://jurnal.unimus.ac.id/index.php/lensa e-ISSN: 2503-328X Experiential Realization in the Text :... Ibnu Ajan Hasibuan,Eddy Setia,Masdiana Lubis, DOI: https://doi.org/10.26714/lensa.10.2.2020.152-166 164 The field of discourse in the text and context is the telling of Poda (admonition) this is noisy. The telling is conveyed through writing in the Mandailing script as a custom practiced by the adat. The statement became an actual event for mandailing people who still. Tenor of discourse in the text and context is the writer and family who have difficulty in running the household. Mode of discourse in text is writing written to be read as an inscription about hata andung which is informal. The dimension of discourse in the text is written writing and does not need to be read by the general public because it is more like a kind of medical mantra. The text entitled Bamboo poda ni namonangon ribut above is a type of narrative text. The author tells in detail how the process of making text through figurative clauses and tells how the family in the household that is not blessed with children. Not only that, this text is like a procedure for a shamanistic practice. The text entitled Poda ni namonangon ribut bamboo is an ancient writing written based on belief in anismism and natural herbal medicine. It can be seen that the ideological context contained is that society still has an unseen metaphysical mindset. They still believe in the existence of supernatural abilities when they are faced with a problem so they choose to meet the magicians "Datu" to express their complaints and hopes. CONCLUSION After analyzing the experiential realization in the Poda Ni Namonangon Ribut text, there are several conclusions that can be drawn. The kinds of processes are the most dominant in the ideational function process is the verb process of relational shows that the text has a purpose to whom the text was made and how the text was made. The second is material, verbal process of around, mental and Existence In the next analysis is Circumtance where the circumtance distribution is dominated by location, Manner, extent, caus and matter. Circumtance process at location dominates due to the existence of relational processes that are spread in Poda. Meanwhile, for participant analysis it was found Carrier or Token from Paticipant relational also dominated. Next is Participant Verba, Participant Material, Mental Participant and Extent. In the ideational process contained in the logical function found a relationship between one clause with another. The realization of the meaning contained in Poda can be concluded by looking at three sections in bamboo. The first section bamboo, Thess clauses explained the text as: Poda (Advice), which is given the name “Namonangon Ribut”. The word has a metaphor that Poda is like a noisy bamboo clump in the forest. Noisy is meant here is a complaint that comes from the community about their problems. The Second section Bamboo, these clauses clearly describes Poda as its main objective in data ido napajadi boru (which makes girls). The word of Na sundat is repeated five times in a row. These five clauses have that metaphor Poda (solution for lovers), many people (heavy rain) , (divorce), (birds), and (cleaner). In the third bamboo ruwas, shows that Poda http://jurnal.unimus.ac.id/index.php/lensa 5906-16675-2-LE%20NEW.docx Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya p-ISSN: 2086-6100 Vol. 10 No. 2, July-December 2020, Page. 152-166 http://jurnal.unimus.ac.id/index.php/lensa e-ISSN: 2503-328X Experiential Realization in the Text :... Ibnu Ajan Hasibuan,Eddy Setia,Masdiana Lubis, DOI: https://doi.org/10.26714/lensa.10.2.2020.152-166 165 has methafora like when the expectation is reached, remember that it is the services of the writer "Shaman”. then when the writer has explained what the ingredients are. He explained again as an act for PodaThis poda is as preparation for the practice of shamanism. Social context is known starting from the type of text that has a narrative and the author's conclusion about the solution to the problem of everyone who wants offspring in his family. 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