An Ecolinguistics Study on Linguistics Realizations and Metaphor of Marbija

This research investigates linguistics realizations and metaphor of pledged and curse/Marbija of Simalungunese ethnic as relevance to the Simalungun Philosophy Habonaron Do Bona. It focuses categorizing kinds of metaphorical meaning of pledged and curse ‘’marbija’ related to natural conservation. It is to elucidating the meaning linguistically realized and metaphor of pledged and curse ‘marbija’ represented through experiential function (SFL). Eplaining the reason for the metaphorical meanings of pledge and curse ‘marbija’ related to natural conservation as they are. The research problem is answered and explained by utilizing a qualitative descriptive method. The location of this research at Durian Banggal and Aman Raya Village, Raya, Simalungun District. This study used observation and in depth interviews as the instruments of the technique data collection. This study used Miles, Huberman and Saldana steps such as 1) Data condesation, 2)data display, 3) data verification as the technique of the data analysis. Eigtheen totems of pledged and curse/Marbija in Simalungun ethnics group were examined. Eighteen totems of pledged and curse ‘marbija’ found the ontological metaphors, orientational metaphors and structural metaphors. Orientational metaphors shows from Data 1 (Busung/Belly bulge). Ontological metaphors shows from Data 3 (Piluk-Piluk), Data 4,5,6 (Tilik), Data 10 (Pledged four or five clans can’t change until death/bulawan), Data 11 (Finding a suitable name for a newborn baby/mangkuhubi dakdanak na baru tubu), Data 13 (Confirming Surname), Data 15 (Planting upland rice in the fields (Martidah), Data 17 (Reconnecting brotherhood/manrotap hotang), Data 18 (manlakkah manlahoi silahoan/Dispatched to do a job overseas). The structural metaphors found from data 7 (Hotang na Repat), Data 8 (Expressing Desires), Data 9 (Group’s Pledged), Data 12 (Ghost unwanted name/ goran na so pot begu), Data 14 (Express heart’s desires (Padashon sir ni uhur), Data 16 (Harvesting/mamukkah pariama). 2) The Linguistics Realizations, ideational meaning of totems pledge and curse ‘marbija’ (participant, process, and circumstances), the process types are as follows: (1) Material process are 17 clauses with a percentage of 36,19%; (2) Mental process are 7 clauses with a percentage of 14,89%; (3) Verbal process are 3 clauses with a percentage of 6,38%; (4) Behavioral process are 1 clause with percentage 2,12 % ; (5) Existential process are 11 clauses with percentage 23,40% ; and (6) Relational process are 8 clauses with percentage 17,02%. The most dominant process is meterial process 36,19% because the material process is the primary process in the analysis of ideational meaning in the totems of pledge and curse 'marbija'. Material processes are the act of doing. And the major players are the performer and the aim. Clauses are material process because they provide information about what the actor is doing. Material processes as physical and material phenomena. 3) The reasons for the metaphorical meaning of pledge and curse ‘marbija’, who has the right to be called a habonaron or who has the right to have a habonaron from the perspective of the Simalungun community not only humans, but living creatures and inanimate objects. First, living creatures and inanimate objects. Second, what is visible and what is invisible. The visible God is man, our parents. The invisible God as the source of truth. No human being has seen God, but even though God is invisible, we must believe that HE is the source of truth. Third, what moves and what doesn't move.Habonaron was in synergy with nature. So bija/marbija is used when it threatens the community and violates the community's customs or customary laws. The most dominantly metaphorical dimension of the totems pledge and curse ‘marbija’ is biological dimension because the biological dimension relates to the physical environment, such as the species of flora, fauna, rocks, micro-, and macro-organisms. Then, the novelty of this study was Simalungun people no longer appreciate marbija, even though it has benefits for modern life, people of Simalungun. Marbija is effective in eradicating corruption and oppresion in our society today. For those who understand that Simalungun people are genuine, they do not dare to commit mischief because there is a punishment namely marbija, an antidote to corruption and intolerance. It relevant to the needs of today’s developing Indonesian society. In other words, Simalungun culture is relevant for educating the public, to adhere to the truth and believe that all forms of crime will be punished in the future. The last, Pledged and curse ‘marbija is a spriritual pledge where the Simalungunese keep a balanced conviction of values.