1 ARUM PERWITASARI PASAMBAHAN MANJAPUIK MARAPULAI CEREMONY IN MINANGKABAU CULTURE: A STUDY ON ETHNOGRAPHY OF COMMUNICATION PASAMBAHAN MANJAPUIK MARAPULAI CEREMONY IN MINANGKABAU CULTURE: A STUDY ON ETHNOGRAPHY OF COMMUNICATION Abstract Indonesia is rich of its culture as it owns various ethnics. Through language, the symbolic guide of a culture could be clearly described. This research paper aims at explaining how Minangkabaunese, one of unique ethnic society in Indonesia, employ language in expressing their lifestyle, culture, and tradition, especially in their ceremonies. Pasambahan manjapuik marapulai (expressions on picking up the groom) ceremony becomes the focus of this paper. The research tries: a) to identify specific expressions on talks in pasambahan manjapuik marapulai ceremony; b) to analize and describe forms of communication in the ceremony. A qualitative method is utilized to gather the data in the form of words, phrases or sentences used in pasambahan manjapuik marapulai ceremony in Minangkabau language. The researcher observes the situation, interviews the elders of the society, and study literary sources. Expressions collected are examined in ethnographic of communication point of view. Speech components based on communication parameter are described. Since ethnography of communication relates to the mechanism of speech situation and has a strong relation to a culture system, there are 10 (ten) parameters on exploring expression in a ceremony (Hymes in Wahidah: 1999:10) which are; (1) genre, (2) topic, (3), goal (4) setting, (5) participants, (6) messages, (7) content, (8) steps of action, (9) communication property, dan (10) interpretation. The research finds that the expressions in pasambahan manjapuik marapulai ceremony usually apply the language which is not easily comprehended. In order to make communication run well, anak daro (the bride) family has a right to choose a spokesman called Sutan Parmato. Marapulai (the groom) family could also find his spokesman called Sutan Sinaro. Spokesman of both side should follow the main talks on the ceremony, they are expressions: a) to respect the elders and the guests, for example: Ma angku Sutan Sinaro..Sambah tibo ka haribaan angku! ‘Greetings to Sutan Sinaro.. I come with all my honor to you’ (while standing in obeisance position), b) to serve betel leaves, for example: kok tibo alah basonsong – lah dibao naiak kateh rumah – kok duduaklah bakambangkan lapiak – alah kami balapeh angah‐ baa nan sakarang kini nangko ‘If we have been accepted to come‐ if we have been awaited to arrive‐ let the things are brought to the house.’, c) to explain the intention, for example: , nan ta ilan dimato – alahko buliah dikatangahkan? ‘If you feel something and need to say, could we share it this time?, d) to beg family host to escort, for example: tasuruah dek angku…(saying the names, and family names) – Datang kamari basamo‐samo’I ask everyone who is…(saying the names, and family names)‐ to come altogether with us’, e) to ask for the broom’s identity, for example: calon rang sumando jo minantu kami nan banamo…. …. (sebutkan nama calon pengantin pria) anak dari ….……. (sebutkan nama ayahnya serta suku dan kampungnya) ‘our broom and in‐law relatives whose name is …. …. (name of the broom) a son of ….……. (father of the brooms and the tribe) f) to thank for all the kindness, for example: Karano itu pintak indak kabaulang – kandak indak kamanduo – Tarimolah baju pambaokan kami – nak mintak dipakaikan kapado rang sumando kami! ‘our begging is not going to be repeated‐ please accept our gift‐ and hope our in‐law will wear this.’ The ethnographic of communication of pasambahan manjapuik marapulai ceremony are: