Semantic Analysis Of Mantra Pawang Hujan In Kota Tebing tinggi-North Sumatra

This study aimed to analyze the types of meaning and the description of meaningwords/phrase/sentencess used in the Mantra Pawang Hujan. Geoffrey Leech Theory was applied in this study. A descriptive qualitative research was appliedto analyze the data. Source of data was in the form of spoken form of Mantra Pawang Hujan from two local pawang. They were transcribed into the written form which consisted of word/phrase/sentence.Data were collected through observation, depth interview, and documentation. There were 23 word/phrase/sentence as data in Mantra Pawang Hujan 1, and 17 word/phrase/sentence in Mantra Pawang Hujan 2. After analyzing the data, it was found 6 types of meaning appeared in Mantra Pawang Hujan 1, namely; conotative meaning, social meaning, reflective meaning, thematic meaning, collocative meaning and affective meaning. Meanwhile there were 4 types of meaning found in Mantra Pawang Hujan 2, namely; conotative meaning, social meaning, conceptual meaning and affective meaning.The meaning of words/phrase/sentences communicated by the two pawang is not far from the actual meaning. Mostly, the expression used by pawang 2 is the real meaning, because the words/phrase/sentencess are pray, praises or a compliment to the Almighty God and also based on Quran.

http://jurnalmahasiswa.umsu.ac.id/index.php/jimedu 2007:1). The second is the importance of mantra pawang hujan, to be well understood and still used by the people in Tebing Tinggi. The activities of ceremonies are large and small in addition to containing cultural values, functioning in human life must always be tied to the customs and culture that serve as a guideline in acting and also connecting people with fellow human beings, as well as ceremonies can connect people with nature. (Koentjaraningrat, 1985:32).The ceremony of Mantra Pawang Hujanis categorized as a local wisdom. Third, the author of the mantra pawang hujanuses a meaningful word for what the word shows in expressing ideas, thoughts, and feelings, so the people of Tebing Tinggistill use the services of pawang hujan as a media to succeed large activities and small activities.
Therefore,the researcherinterest to conduct a research about mantra pawang hujanwhich is the focus of this study based on semantics as a study of meaning. The solution of this research in order to the people can understand the meaning of the mantra which spoken by the pawang hujan.

The Culture of Mantra Pawang Hujanin Kota TebingTinggi
The Community of Indonesia, especially inKota Tebing Tinggi at Kelurahan Mekar Sentosa, Sumatera Utara, which all things should be examined positivity.there are somepeople remains with the theological mindset.They believe with subtle, occult objects point that can not believeas common sense such ritual of mantra pawang hujanby the pawang hujan which people still use the services of pawanghujan as a media to succeed large activities and small activities.
The activities of ceremonies are large and small in addition to containing cultural values, functioning in human life must always be tied to the customs and culture that serve as a guideline in acting and also connecting people with fellow human beings, as well as ceremonies can connect people with nature. (Koentjaraningrat, 1985:32). The basis of a ritual implies that on the other hand, ritual activity differs from ordinary activity, whether or not the religious or the kidsion, ritual activity differs from the technical activity in the presence or absence of ceremonial properties. (Muhaimin AG, 2001:113)

METHOD OF RESEARCH
The research method used in this study was qualitative research method. The main objectives were described and explored,describe and explain (M. DjunaidiGhony, DKK 2017:29). This research was descriptive qualitative, according to Moleong (2013:11) in (Muna, 2018), "a descriptive method is used because the data to be collected are words, images, and not numbers". This method was very suitable because the discover and explanation given about the relationship between the language of mantra pawang hujanby the seven types of meaning in semantic analysis based on Geoffrey Leech Theory.
The source of datawas Mantra Pawang Hujan from two informants, a spoken form which taken from the utterances of two local Pawang Hujan, namely Kamarul and Sukiyo. The researcher did the depthinterview with both of them.The data was collected by transcribing the utterances of mantra into the form of word/phrase/sentence. The data collection techniques in this study were: According to Moleong (2005:58) data collection techniques were a way or a strategy to get the data needed to answer questions. Data collection techniques were aimed at obtaining data in a manner that was in accordance with research so that researcher would obtain the complete data both orally and in writing. http://jurnalmahasiswa.umsu.ac.id/index.php/jimedu In this study, researcher used several data collection techniques such as observation, interviews and documentation as follows: 1. Observation Observation is a way of collecting data by involving social interaction relationship between researcher and two informant as Pawang Hujan inKota Tebing Tinggi at Kelurahan Mekar Sentosa, Sumatera Utara.Observation were conducted by observing and recording all events. This way aims to know the truth or fact in the field (Moleong, 2010:125-126).

Depth Interview
Interview is data collection by asking oral questions to be answered orally as well. An interview is a form of communication between two people involving someone who wants to obtain information from another person by asking questions based on a specific purpose (Deddy, 2004:180). Interviews broadly divided into two namely structured interviews and unstructured interviews. A well-known interview is often referred as the standard interview term, whose order of questions has been predetermined with the answers options provided. Unstructured interviews are flexible, the order of the questions and the wording of each question can be changed at the time of the interview, tailored to the needs and conditions of the interview (Deddy, 2004:180-181). Interview used by the researcher to giving some meaning of Mantra Pawang Hujan. The interview in this study conduct with two pawing hujan,namely Kamarul and Sukiyo who lives in Kelurahan Mekar Sentosa, Tebing tinggi, Sumatera Utara.

Documentation
Documentation is a data collection technique that is not directly addressed to the subject of research, but rather as supporting data that is indispensable to researchers (Deddy, 2004:195). Documentation can be published documents or personal documents such as photos, videos, sound recording, diary and other notes. Documentation that conduct by researcher is any form of written or unwritten documentation that can be used to complement other data.

Technique for Analysis the Data
The steps in conduct the data analysis are as follows: To present the data for easy in understanding, the data of the analysis used in this research is the Analysis Interactive Model by Miles and Huberman, which divides the steps in data analysis activities with several parts of data collection, data reduction, data display, and conclusions or verification (conclutions).

Data Collection
In the first model analysis are conducted data collection of interviews results, observation results, and various documents based on categorization in accordance with research issues which then develop the data retrieval through subsequent data search.

Data Reduction
Data Reduction is a form of analysis that sharpen, classifications, directs, removes unnecessary data and organizes the data in such a way that the final conclusion can be withdrawn and verified (Miles and Huberman, 2007:16). http://jurnalmahasiswa.umsu.ac.id/index.php/jimedu According to Mantja (in Harsono, 2008:169), the data reduction took place continuously, while the research has not been terminated. The product of data reduction is a summary of the field records, either from the initial record, expansion, or addition.

Data Display
Data Display is a series of information organization that allows research conclusions to be conducted of the intended data to find meaningful patterns and provide the possibility and giving action (Miles and Huberman, 2007:84). According to Sutopo (in Harsono, 2008:169) stated that the data feeds are narrative sentences, drawings/schemes, networks and tables as the narrative.
The data display of this study carried out in the form of table.

Conclusion
Conclusion is part of a complete configuration activity (Miles and Huberman, 2007:18). Conclusion also verified during the ongoing research. The conclusion was withdrawn since researchers infiltrated records, patterns, statements, configurations, causal directives, and various propositions (Harsono, 2008:169).

RESULT AND FINDINGS
Based on the description of each type of meaning in mantra pawang hujanby Pawang 1, there were 6 type of meaning used, namely: Connotative Meaning, Social Meaning, Reflected Meaning, Thematic Meaning, Collocative Meaning, and Affective Meaning. The most type of meaning used is Thematic Meaning. Mantra pawang hujan by Pawang 1 mostly used languages in knowledge of Tarekat, Makrifat, and Tasawuf by Islam.
Based on the description of each type of meaning in mantra pawang hujanby Pawang 2, there were 4 type of meaning used, namely: Connotative Meaning, Conceptual Meaning, Affective Meaning, and Social Meaning. The most type of meaning used is Connotative Meaning. Mantra pawang hujan by Pawang 2 mostly used in verses based on Quran.

Findings
Based on the analysis of the study, the findings ofstudy were: Based on the semantics analysis in types of meaning in mantra pawang hujan by pawang 1, the description of each typeelaborated as follows: The 1 st words/ phrase/ sentences Bismillahirrahmanirrahim isa type of Connotative Meaning, which the meaning shows from virtue what language refers to Allah SWT. by meaning dengan menyebut nama Allah yang maha pengasih lagi maha penyayang.
The 2 nd words/ phrase/ sentences is Astagfirullahaladzim, this Connotative Meaning shows a virtue what language refers to Allah SWT. by meaning Aku memohon ampunan kepada Allah Yang Maha Agung.
The 3 rd words/ phrase/ sentencesis Allahumma shalli 'ala Muhammad wa'ala alihi wasallim, this Connotative Meaning also shows a virtue what language refers to Allah SWT. which the meaning is Ya Allah, Iimpahkanlah shalawat dan salam kepada Muhammad dan keluarganya.
The 4 th words/ phrase/ sentences is Asyhadu kata ya tuhan that is a type of Social Meaning, this meaning shows as part in illocutionary force of an words/ phrase/ sentences, like promising, commanding, requesting which the meaning is Bersaksi bahwasannya Tuhan yang mengajarkan.
The 5 th words/ phrase/ sentences is Allah kata ya Muhammad that is a type of Social Meaning, this meaning also shows as part in illocutionary force of an words/phrase/sentences, like promising, commanding, requesting which the meaning is Allah mengajarkan Muhammad. http://jurnalmahasiswa.umsu.ac.id/index.php/jimedu The 6 th words/ phrase/ sentences is Illa kata ya hakikat that is a type of Reflected Meaning. this meaning shows as communicated through association with another sense of the same expression which the meaning is Kecuali atas dasar tasawuf. thenTasawuf is a inner science.
The 7 th words/ phrase/ sentences is Allahu kata ya marifat that is a type of Thematic Meaning. this meaning shows as communicated by the way in which the message organized in terms of order and emphasis which the meaning is Pengenalan (memandang siapa yang mendatangkan).
The 8 th words/ phrase/ sentencesis Asalnya tiada berkemulaian dan berkesudahan that is type of Connotative Meaning. This meaning shows a virtue what language refers to Allah SWT. which the meaning is Sifat Allah yang berkemulian dan berkesudahan.
The 9 th words/ phrase/ sentencesis Pohonnya itikad yang betul that is a type of Reflected Meaning. this meaning shows as communicated through association with another sense of the same expression which the meaning is Menunjukan itikad (kepercayaan,keyakinan) kita seperti pohon yang tinggi, kuat.
The 10 th words/ phrase/ sentencesis Rumahnya atia mu'min that is a type of Thematic Meaning. this meaning shows as communicated by the way in which the message organized in terms of order and emphasis which the meaning is Allah dihati manusia.
The 11 th words/ phrase/ sentencesis Kesempurnaanya tiada yang dipandang melainkan Allah dan Muhammad.that is type of Connotative Meaning.this meaning shows a virtue what language refers to Allah SWT.and Muhammad SAW by meaningKesempurnaan hanya milik Allah SWT dan Muhammad SAW The 12 th words/ phrase/ sentences is Air yang merah kubangannya that is type of Social Meaning.this meaning shows as the social circumstances of language use and where the language is used, which the meaning is Menceritakan zaman nabi yang memiliki tanah dan air merah.
The 13 th words/ phrase/ sentencesis Subhanallah Minumannya that is type of Collocative Meaning. this meaning shows communicated through association with words which tend to occur in the environment of another word then the meaning is Minuman rohani.
The 14 th words/ phrase/ sentencesis Allah Allah Makanan nya that is type of Collocative Meaning. this meaning shows communicated through association with words which tend to occur in the environment of another word then the meaning is Makanan rohani.
The 15 th words/ phrase/ sentencesis Bergerak Allah Bergerak Aku that is a type of Thematic Meaning. this meaning shows as communicated by the way in which the message organized in terms of order and emphasis which the meaning is Allah yang menggerakkan manusia.
The 16 th words/ phrase/ sentencesis Allah Bergerak dengan sendirinya that is a type of Thematic Meaning. this meaning shows as communicated by the way in which the message organized in terms of order and emphasis which the meaning is Allah yang bergerak sendirinya.
The 17 th words/ phrase/ sentencesis Melangkah Allah Melangkah aku that is a type of Thematic Meaning. this meaning shows as communicated by the way in which the message organized in terms of order and emphasis which the meaning is Mengikuti pergerakan Allah.
The 18 th words/ phrase/ sentencesis Allah melangkah dengan sendirinya that is a type of Thematic Meaning. this meaning shows as communicated by the way http://jurnalmahasiswa.umsu.ac.id/index.php/jimedu in which the message organized in terms of order and emphasis which the meaning is Mengungkapkan bagaimana Allah melangkah.
The 19 th words/ phrase/ sentencesis Berjalan Allah Berjalan aku that is a type of Thematic Meaning. this meaning shows as communicated by the way in which the message organized in terms of order and emphasis which the meaning isMengikuti arah Allah berjalan.
The 20 th words/ phrase/ sentencesis Allah berjalan dengan sendirinya that is a type of Thematic Meaning. this meaning shows as communicated by the way in which the message organized in terms of order and emphasis which the meaning is Mengikuti arah Allah berjalan.
The 21 st words/ phrase/ sentencesis La tataharraku dzarratun illa bi idznillah that is type of Social Meaning. this meaning shows as the social circumstances of language use and where the language is used, which the meaning is Tidak bergerak satu zarah pun melainkan atas izin Allah.
The 22 nd words/ phrase/ sentences is Doa: Ya Allah,demi kebesaran, kemuliaan, keagungan serta kesempurnaan engkau, aku memohon tidaklah terjadi hujan di (Nama si pemakai jasa pawang hujan beserta tempatnya). Aamiin.That is type of Affective Meaning. this meaning shows communicated of the feeling and attitudes of the speaker. It can be determined by tone of voice or factor of intonation, which the purpose is Memohon dan Berdoa agar ritual dapat berjalan dengan lancar.
The 23 rd words/ phrase/ sentencesis Kun Fayakun that is type of Social Meaning, this meaning shows communicated of the feeling and attitudes of the speaker. It can be determined by tone of voice or factor of intonation, which the meaning is Jadilah lalu jadilah ia. http://jurnalmahasiswa.umsu.ac.id/index.php/jimedu Based on the semantics analysis in types of meaning in mantra pawang hujan by pawang 2, the description of each type elaborated as follows: The 1 st words/ phrase/ sentences is Astaghfirullah, alladzi la ilaha illa huwal hayyul qayyumu wa atuubu ilaih.that is type of Connotative Meaning.this meaning shows a virtue what language refers to Allah SWT. By meaning"Aku memohon ampun kepada Allah, Dzat yang tidak ada sesembahan kecuali Dia. Yang Maha hidup lagi Maha Berdiri Sendiri.Dan aku bertaubat kepada-Nya." The 2 nd words/ phrase/ sentences is Allahumma solli 'alaa muhammad, wa 'alaa aali muhammad, kamaa sollaita 'alaa aali ibroohim, wa alaa aali ibroohim, fil 'aalamiina innaka hamiidummajiid". that is type of Connotative Meaning.this meaning shows a virtue what language refers to Muhammad SAW, by meaning"Ya Allah, Limpahkanlah keberkahan kepada Muhammad dan kepada keluarga Muhammad, sebagaimana Engkau telah melimpahkan keberkahan kepada Ibrahim dan kepada keluarga Ibrahim. Di seluruh alam semesta, sesungguhnya Engkau adalah Maha Terpuji lagi Maha Agung." The 3 rd words/ phrase/ sentencesis Asyhadu an laa ilaaha illallaahu, wa asyhaduanna muhammadar rasuulullah".that is type of Conceptual Meaning . this meaning shows logical meaning in similar organization on the syntactic and phonological levels of language by meaning Aku bersaksi bahwa tidak ada Tuhan selain Allah. Dan aku bersaksi bahwa Nabi Muhammad adalah utusan Allah".
The 4 th words/ phrase/ sentences is Bismillāhir-raḥmānir-raḥīm' that is type of Connotative Meaning. this meaning shows a virtue what language refers to Allah SWT. by meaning Dengan menyebut nama Allah yang Maha Pengasih lagi Maha Penyayang.
The 6 th words/ phrase/ sentences is Ar-raḥmānir-raḥīm'that is type of Connotative Meaning. this meaning shows a virtue what language refers to Allah SWT. by meaning Yang Maha Pengasih lagi Maha Penyayang.
The 7 th words/phrase/sentences isMālikiyaumid-dīn'that is type ofConnotative Meaning. this meaning shows a virtue what language refers to Allah SWT. by meaning Yang Menguasai hari pembalasan.
The 8 th words/ phrase/ sentences is Iyyākana' buduwaiyyākanasta'īn' that is type of Affective Meaning. this meaning shows communicated of the feeling and attitudes of the speaker. It can be determined by tone of voice or factor of intonation, which the meaning is Hanya kepada-Mu lah hamba mengabdi dan hanya kepada-Mulah hamba meminta pertolongan.
The 9 th words/ phrase/ sentences isIhdinaṣ-ṣirāṭal-mustaqīm that is type of Social Meaning.this meaning shows communicated of the feeling and attitudes of the speaker. It can be determined by tone of voice or factor of intonation, which the meaning is Tunjukkanlah kepada kami jalan yang lurus.
The 10 th words/ phrase/ sentences is Sirāṭallażīna an'amta 'alaihim gairilmagḍụbi 'alaihimwalaḍ-ḍāllīn'that is type of Thematic Meaning. this meaning shows as communicated by the way in which the message organized in terms of order and emphasis which the meaning is Jalan orang-orang yang telah Engkau beri nikmat kepadannya, bukan (jalan) mereka yang dimurkai, dan bukan (pula jalan) mereka yang sesat. http://jurnalmahasiswa.umsu.ac.id/index.php/jimedu The 11 th words/ phrase/ sentences is'Qul huwallahu ahad' that is type of Connotative Meaning. this meaning shows a virtue what language refers to Allah SWT. by meaning "Katakanlah (Muhammad), "Dialah Allah, Yang Maha Esa.
The 12 th words/ phrase/ sentencesis' Allahu somad' that is type of Connotative Meaning. this meaning shows a virtue what language refers to Allah SWT. by meaning Allah tempat meminta segala sesuatu." The 13 th words/ phrase/ sentences is 'Lam yalid wa lam yụlad that is type of Conceptual Meaning .this meaning shows logical meaning in similar organization on the syntactic and phonological levels of language by meaning "(Allah) tidak beranak dan tidak pula diperanakkan.".
The 14 th words/ phrase/ sentences is 'Wa lam yakul lahụ kufuwan ahad' that is type of Social Meaning. this meaning shows communicated of the feeling and attitudes of the speaker. It can be determined by tone of voice or factor of intonation, which the meaning is "Dan tidak ada sesuatu yang setara dengan Dia." The 15 th words/ phrase/ sentences is Yaa ardu bala ima ya aliithat is type of Affective Meaning. this meaning shows communicated of the feeling and attitudes of the speaker. It can be determined by tone of voice or factor of intonation, which the meaning is Memohon untuk dijauhkan dari bala (gangguan).
The 16 th words/ phrase/ sentences is Doa: Ya Allah,aku memohon kepadamu,berikan rahmat ku agar tidak terjadi hujan (Nama si pemakai jasa pawang hujan beserta tempatnya). Aamiin..That is type of Affective Meaning, this meaning shows communicated of the feeling and attitudes of the speaker. It can be determined by tone of voice or factor of intonation, which the purpose is Memohon dan Berdoa agar ritual dapat berjalan dengan lancar.
The 17 th words/ phrase/ sentences is Yaa abatini raa aitu isajidin that is type of Affective Meaning. this meaning shows communicated of the feeling and attitudes of the speaker. It can be determined by tone of voice or factor of intonation, which the meaning is Memohon agar tidak terjadi hujan dalam waktu yang ditentukan.

CONCLUSION
In this study,the analysis of the data used the seven types of meanings in semantics namely (1) Conceptual Meaning; (2) Connotative Meaning; (3) Social Meaning; (4) Affective Meaning; (5) Reflected Meaning; (6) Collocative Meaning; (7) Thematic Meaning proposed by Leech (1974). After collecting the data from transcribing the utterances of mantra pawang hujan from two local pawang, there were 23 words/ phrase/ sentencess of mantra pawang hujan by pawang 1 and 17 words/phrase/sentences of mantra pawang hujan by pawang 2. The meaning of words/ phrase/ sentencess communicated by the two pawang hujan is not far from the actual meaning. Mostly, the expression used by the two of them is regarded as the real meaning, because all the words/ phrase/ sentencess are in the form of pray, praises and compliment to the Almighty God and also based on Quran.It shows the reason that the people of Tebing Tinggi still usemantra pawang hujan as a guideline in acting and also connecting people with fellow human beings.