Markoum-marsisolkot

'DALIAN NA TOLU': SOCIAL SYSTEM OF THE MANDAILING PEOPLE

PROLOGUE

During the first ever happens turning point in Greek culture and thought as Plato interprets the slogan "get to know yourself", with an entirely new way. Plato 's later interpretation raises issues that are not just there to pre-Socratic thought, but also beyond the reach of the Socratic method itself. At the time of Socrates approached the man as an individual, which, according to Plato are considered to have many limitations. To solve the problem of self- recognition that, for Plato, we have to make the design more broadly. Because the individual experiences, we face the symptoms of diverse, very complicated and contradictory, so we rarely were able to see it clearly. Humans should be studied from the point of social and political life. Humans, according to Plato, "is like a difficult text, its meaning must be described by philosophy".[1]

In the philosophy of Comte, one of the basic motto used to study human subjective must, but should not be individualized. What we want to know is not the individual consciousness, but rather a universal subject. When we formulate the problem as a 'humanitarian', then we must say that humanity will not be explained by man, but men that will be explained by humanity. This problem should be reformulated and re-examined, to be placed on the basis of a broader and more reasonable. Such a basis can be found in the sociological and historical thought. "now yourself", says Comte, "is to know the history".[2]

The main feature of the real man, his trademark, not the nature of physical or metaphysical nature -- but his work. Human work is system activities of men that determines and limits the world 'humanity'. Language, myth, religion, art, history is important sectors in the world. A "human philosophy" should be philosophy able to give us an understanding of the basic structure of each of the activities. Simultaneously philosophy that should also be able to give us an understanding of all activities it as an organic unity. Language, art, history, myth, and religion is not a work that is not a work that is not related to each other. They are joined in a single bond. However, this bond is not a vinculum substantiale (substantial bond) like never understood and illustrated by scholastic thought, but rather in the form of vinculum functionale ('bonding functional'). The basic function of language, myth, art, history, religion why should we dig behind the various embodiments and pronunciation. In the final analysis, we must try to investigate and find the same source.[3] Though term "humanity" that ultimately has meaning, then this means that, although there are various differences and contradictions between the various forms of activities, forms of it all toward a common goal. In the long run it will be found prominent traits, common characteristics, which unites the forms in a harmony.[4]

Based on the results of previous studies it is known that humans have always lived in a particular type of group, and they interact, influence each other, love one another, mutual scuffle, help each other, jealous of each other, and each squeeze. From time to time the next in history, mankind has been able to form a broad social system and a large, 'large kingdoms' such as for example, where it requires a very elaborate practical experience and meticulous organization and social planning.[5] In places Mandailing community residential places are located in the interior of the west coast of Sumatra, there are formerly 'small kingdoms'. Each of the 'small kingdom' is a combination of a number of 'huta' (village) called pact with the institution of traditional leadership called 'Namora Natoras' led by 'Raja Panusunan Bulung'. Although a number 'huta' contained in any "small job" (pact) was generally a "huta anak" who came from a "huta induk" (mother village) the same, but each one 'huta' (or also called 'banua') has an autonomous government and under the leadership of 'Namora Natoras' headed by 'Raja Pamusuk'. As far as is known, the "little kingdom" ('huta', 'covenant') in the region Mandailing Godang include: 'Gunung Tua', 'Gunung Baringin', 'Panyabungan Julu', 'Panyabungan Tonga', 'Huta Siantar', 'Maga', 'Aek Nangali', 'Muara Soma' and 'Muara Parlampungan', while in other areas the 'Mandailing Julu' like 'Singengu', 'Sayurmaincat', 'Manambin', 'Tamiang', 'Huta Godang', 'Pakantan Dolok' and 'Pakantan Lombang'.

In terms of customs and social structure, population 'huta' grouped into three groups of kinship that is formed by consanguinity (offspring) and the marital relationship. Kinship group based on marriage relationship is 'mora' ('girls giver') and the 'anak boru' ('recipient girls'), and 'kahanggi' ( brother-sister in geneologis) is a kinship group formed by consanguinity. The third group of this family is the main component of their social system, namely 'dalian na tolu' which means "pedestal that three" or "three pedestal". In other words, the application of the social system ('dalian na tolu') in social life are absolutely relying on the existence of three groups of kinship tersebut. 'Huta' population in Mandailing is an agrarian society, and they adhere to the principle of patrilineal (father lineage/men). In this case, residents 'huta' subdivided into kinship groups called 'marga' (clan) that is formed by the relationship geneologis. 'Marga' (clan) is a group of people who are descended from a common ancestor (called 'saompu parsadaan'). An ancestral clan leaders usually are legendary and always placed at the beginning of lineage (called 'tarombo') them, for example 'Namora Pande Bosi' is 'saompu parsadaan' of Lubis clan. People are a clan called 'markahanggi' or 'marsisolkot'. Given the 'tarombo', each clan can find out the origin and their descendants to the present number. Clans Mandailing people like Nasution, Lubis, Pulungan, Rangkuti, Parinduri, Matondang, Daulae and Batubara.

In the context of Mandailing culture, said 'dalian' is a 'term' that is able to attract our attention. Because in addition to the terms contained in their social systems is 'dalian na tolu', 'dalian' word is also used as a nickname for the boys; part of the 'sentence' in the form of expression of resentment, and the name of the place to menjerangkan particular container to cook something on the home kitchen Mandailing people.

'DALIAN' AS A SOCIO-CULTURAL FACT

In everyday life people often utter a word Mandailing which is closely associated with various aspects of their lives, namely 'dalian'. 'Dalian' words as a 'concept' (elementary and fundamental formulation) refers to a group of symptoms or facts that exist in society Mandailing, which can be observed either directly or indirectly (abstract).[6]

In Mandailing a boy called by name designation 'lian' or 'dali' , is short for the word 'dalian'. When parents send their sons to do various things, for example, to draw water from their wells , the father or mother will say : "Lian, buat jolo aek sian sumburta i" ('Boy, first take water from our wells').[7] 'Lian' nickname is actually not only used by the parents for the boys call their own. Other people who are older than the boy can call or address him by name 'lian'. Although a man old enough age, he can still be called by the name of lian by people older than her age. But on the contrary, a man will not call another man whose age is much older than him as lian because it was not worth doing.

In daily life there are times when a person expresses his frustration to a friend or his brother, saying : " bahatan na si mu dalian , uboto dei " ( a lot of reasons, I was him ) . The emergence of a sense of frustration that his friends or relatives , for example because it does not go nevertheless willing to grant his request by always looking for reasons or excuses that do not make sense . For example, someone wants to borrow some money to a friend, many times he repeated his request when they met , but it does not give her a variety of reasons that are likely making it up, so it makes it irritated and angry , and go out, swear it.

As a human being by nature live in pairs that are born with different sex , the opposite sex is the daughter si lian called the 'taing', is kependekatan tataring word.[8] In the house of the Mandailing called 'bagas', where 'tataring' placed in the kitchen of the house at the courant the rear. Construction of 'tataring' rectangular made ​​of boards as walls and floors, in which evenly filled with soil and solid. While the form of the jib poles made ​​of wood, and placed on the under firewood. On the ground that it laid flat and dense stone with three triangular position called 'dalian', where 'dalian' and on top of that the housewife (also called 'induk ni tataring')  put the udon tano ('pot') to cook the rice .

The third addition to the above facts, the word is also found in terms 'dalian' at 'dalian na tolu' ie Mandailing social system.[9] In terms of social structure as 'dalian na tolu' system consists of three functional kinship groups into its major components. Two of the three groups of kinship that is 'mora' ('poster girl') and 'anak boru' ('recipient girls') formed by ties of marriage, while the other one is 'kahanggi' ('have the sama surname') formed or shaped by consanguinity or relationship descent.[10]

By looking at the four above-mentioned facts it can be seen that the basic definition of the word 'dalian' is a 'pedestal' or 'resting place'. In Mandailing cultural context, which adheres to the principle of patrilineal society (or patrilineal male), boy is a beacon of hope for their offspring; 'dalian' word in the phrase pique "na bahatan si dalianmu, uboto dei" means "reason" or "pretext" that can be interpreted also as the foundation for evasive; mention 'dalian' to boil the cooking spot on it is also meaningful foothold in accordance with the function of the stones used as 'dalian', not the names of the stones physically but its usefulness as a rock his name has eternal stone [11], and the last word 'dalian' in terms 'dalian na tolu' also significantly pedestal. 'Dalian na tolu' pedestal means that three or three pedestal, three groups of kinship ('mora', 'kahanggi' and 'anak boru' formed by ties of blood and marriage relationships) that serve as the foundation or foundation for the 'dalian na tolu', is a social system Mandailing.[12]

KINSHIP GROUP AND SOCIAL SYSTEMS 

One expert Mandailing cultural, ie Pangaduan Lubis propose a hypothesis that the concept 'dalian na tolu' in the context of indigenous communities and cultures derived from Mandailing, not from society and other cultures because 'dalian na tolu' ancestors created the Mandailing as an abstract concept, is results of their thinking is then used as a stool or a foundation to establish a social system. With full awareness of their use 'dalian na tolu' can arrange to live together in ways that are considered ideal. In the social system 'dalian na tolu' there are three groups of kinship ('mora', 'kahanggi' and 'anak boru') used functionally to realize and implement 'olong' (love or affection) among fellow citizens Mandailing which is bound to one another by kinship, namely the relationship between individual citizens are given a position as 'mora', 'kahanggi' and 'anak boru'. Because Olong fellow citizens, the indigenous philosophy Mandailing, an original source of custom. Such a philosophy that emerged through Mandailing expression in the language that says 'olong do mula ni ugari' or 'olong do bona ni adat'. That is, the love or affection origin or the origin of the custom. Through another expression, but still similar, also mentioned 'olong maroban domu', 'domu maroban parsaulian' , which means compassion brings familiarity, and familiarity brings the common good.[13] In connection with the ancestors that Mandailing create 'dalian na tolu' as a social system. In a sense dalian na tolu used as a mechanism to create and execute 'olong' among Mandailing people in social life that the citizens Mandailing obtain welfare in their lives from generation to generation.[14]

Along with the creation of a social system 'dalian na tolu' ideal form of 'big network', the philosophical - symbolic Mandailing memolakan themselves as a 'mesh' form an equilateral triangle. Every corner is a vital position in the rights and obligations of each group kinship. Therefore, the peak placed mora kinship group, and the other two angles placed kinship groups 'kahanggi' and 'anak boru'. Position three can be switched at any time due to the practice of marriage and marital relations is precisely what creates the sides are stretched to link all three to form the basic pattern of socio-cultural life of the Mandailing a large triangle. In it is functionally integrated large number triangle triangular tiny follows the basic pattern that becomes a reference. As a totality, the big triangle with triangle small triangle into it transformed into a social system dalian na tolu . As is the case with a 'net', the entire rigging network united by a rope from a binding handle peak. According to the philosophy of the Mandailing , 'rope grip' that Olong that unites each group Mandailing kinship and community members in a social system 'dalian na tolu', philosophically - symbolic that can be described as follows:

Everyone Mandailing directly receive status or social position in social life as mora (kinship group members 'mora'), kahanggi ('kinship group members 'kahanggi') and 'anak boru' (members of the kinship group 'anak boru'). In practice everyone Mandailing according to custom at one time may have a position and a role as a 'mora', but on other occasions and can also act as a child domiciled 'kahanggi' or 'anak boru', where in each kinship group is also attached to the rights and obligations of each are governed by various kinds of social norms that most high cultural value and abstract, ie 'olong', can be realized in real life.[15]

In order 'olong' can be done well among the Mandailing, according Zainuddin Pangaduan Lubis, the ancestors of people Mandailing creating various social norms that correspond to dalian na tolu . Social norms with respect to moral and ethical called 'apantunon' ('courtesy') . Apantunon is an aspect that is very fundamental and critical to the implementation of 'olong' in social life. For if each resident Mandailing know or be aware of and comply with their rights and obligations as well as run by good morals and ethics in accordance with 'apantunon', Olong will succeed in their lives . In this connection it can be seen the fundamental meaning of the phrase that says : "pantun angoluan, teas amatean". That is civilized life, uncivilized perish.

In order to regulate the rights and obligations of each of the communities in the running life together as the people who are related, precisely partuturon created as a sub-system of 'dalian na tolu'. By using partuturon as a sub - system of 'dalian na tolu', then each member of the public determined the rights and obligations in accordance with their social status, either as a 'mora', 'kahanggi' and 'anak boru'. In this case, 'partuturon' as an abstract concept, or actualized manifested through speech. In this way, then any person as a citizen to express his 'partuturon' to others. For example, if someone says 'tulang' or 'mamak' to someone, then the person who uttered the term kinship (speech )and the person who is the target of the speech was saying that by itself aware of the rights and obligations of each when communicating with utter and hear the term kinship 'tulang' or 'mamak'. That is, people who like to the 'tulang' or 'mamak' realized that he was face to face with his 'mora' and 'mora' before her as a 'anak boru' that he is a resident 'anak boru'. Instead the target of kinship terms (said 'tulang') pronounced it realized that he was dealing with a person who serves as his 'anak boru' and his son before he serves as 'mora'. At the same time each one at a time into the consciousness of morality and ethics that applies to each self . That is , people who like to said 'tulang' or 'mamak' shall be respectful of the people who called the 'tulang' or 'mamak'. For according to the rules of morality and ethics that are based on 'dalian na tolu', that 'anak boru' must 'somba' ('respect') his 'mora'. Instead of people who were subjected to 'tulang' or 'mamak' said it mandatory to be friendly and familiar to the people who call it a 'tulang' or 'mamak'. For according to the rules of ethics and morals in 'dalian na tolu' called 'apantunon', 'mora' shall electrolytes ('coax') his 'anak boru'. Such rights and obligations of morality and ethics that applies to the 'mora' and 'anak boru'. The rights and obligations of the moral/ethical basis so it becomes fundamental to the implementation of the tasks that apply to each person in his capacity as a mora and children Boru according 'dalian na tolu' social system.[16]

In addition to that described abov , there are other social norms. In his capacity as a child to carry out the functions 'anak boru' as 'sitamba naurang siorus nalobi' ('the enhancer is less the deduction is more'). Because of such obligations , the 'anak boru' also known as 'Juljul tu jolo na manorjak tu pudi' ('protruding forwards kick back'), which means the child has been properly defend the interests of 'anak boru' and his glory of 'mora'. 'Anak boru' also described as "si tastas nambur' ('waster the morning dew'), which means 'anak boru' are obliged as a precursor ('front line') to resolve the problems faced by its 'mora'. All that must be run for 'anak boru' obliged "manjuljulkon Morana" (raise the dignity of his 'mora'). Instead 'mora' obliged to electromagnetic "maranak Boru" ('love and cherish their 'anak boru') in order to always be ready 'anak boru' that "manjuljulkon Morana". Against 'kahanggi', every person should always try to be careful. For 'kahanggi' very important position and role for each individual for a variety of life issues such as the implementation of customary marriage, death, and make a living in advance and discussed (called 'marpokat') with 'kahanggi'.[17] In this case, the parents are always reminding to "manat-manat markahanggi" (be careful of 'kahanggi') to avoid disputes arising among them are a clan. People are a clan called 'markahanggi' or 'marsisolkot'  or is expected to be always cooperate in dealing with a wide variety of life challenges , such as the explicit and implicit in the 'ende-ende' (poem) following :

Songon Siala sampagul ("As fruit 'Siala sampagul')

Incat tu tu rap rap toru (Equally up together down)

Saulak young malamun ago (When fully ripe all at once)

Magulang young rap margulu (If always hugged tightly rolled")

As explained Pangaduan Lubis in one of his writings, that the principles underlying the moral and ethical as well as the rights and obligations that must be met and implemented by each person Mandailing associated with social systems 'dalian na tolu' raised to the community in the form of 'tolu apantunon', ie 'somba marmora' 'elek maranak boru' and manat-manat markahanggi'. This is the most basic manners in the lives of citizens Mandailing. If the third 'apantunon' internalized and practiced by everyone Mandailing, wherever they are going to be able to live with tranquil. Because there is such a guarantee already saying 'pantun angoluan' ('manners of life'), but instead 'teas amatean' (uncivilized destroy). Such guarantees are equipped with eyes that said teacher tips 'roa sisean' (any that appear in the eye can be used as subjects) , and choose the best according to the instructions conscience of humanity.[18 ]

EPILOGUE

Before the Japanese occupation, which was soon followed by the independence of the Republic of Indonesia, that at that time, even though people have been colonized by the Dutch in Mandailing less than a century, but Mandailing community alive with traditions or customs that bind tightly. But starting from the declaration of independence of the Republic of Indonesia in 1945 up to the present has so many social and cultural changes in society Mandailing.[19] Similar to the state of the other ethnic groups in Indonesia in general, people are relatively frequent contact Mandailing and get along, even the creation of a sense of brotherhood that is pretty close as a result of the marriage between the members of other ethnic groups, especially the ethnic groups located in the northern part of the island of Sumatra.

The occurrence of more frequent contact between the community and other communities with different cultures are different, according to Doyle Paul Johnson, provides an opportunity for each of them to assess their own community. Rapid social change can create habits and beliefs that have been established it becomes irrelevant or obsolete, and in turn is able to stimulate the emergence of alternative ideas (counter) against the existing establishment, as well as the answers (solutions) to the problem problems that arise from social change. Rapid social change is almost always accompanied by the emergence of tensions and divisions in the social structure and cultural gap (cultural lag) as well as discontinuities. All of this is experienced as a social problem which is not well-established tradition of providing answers ready. Seeking a way out, sometimes resulting in the questioning of traditional assumptions and create new forms. But it could also sought to defend the traditional assumptions, to interpret the way back , which means adapted to the new situation.[20]

Accordingly, the society characterized by a fairly rapid social change, or people who are open to many cultures or subcultures, many people expected to see the beliefs and practices that exist in the social environment they live with an attitude of intellectual neutral and objective.[21] Because after all, according to Ernst Cassirer, to understand human beings there is no other way but to understand the life and behavior[22], or in other words, human beings can be understood through human culture itself. [EN]

Gandoang , January 15, 2014

Edi Nasution

FOOTNOTES

[1] Ernst Cassirer, Man and Culture : An Essay On Man, (Jakarta : PT Gramedia, 1987) , p. 97.

[2] Ibid, p . 98-99 .

[3] Ibid, p . 104 .

[4] Ibid, p . 108 .

[5] Doyle Paul Johnson, Classical Sociological Theory and Modern, (New York: Scholastic, 1990) , p. 15 .

[6] The concept is a name that is use to indicate and classify perception and our experiences. Linking a particular name to an object, experience, or events, is a very important first step to be able to analyze and understand it. One reason why the concept is not just a reflection of the fact of our perceptual experience is typically because the concept is an abstraction of the experience and allow us to make generalizations from specific experiences. According to McKinney " all the concepts are constructs when they are developed from experience" and "all the concepts are generalizations and generalizations contain all abstraction". The concept not only reflect the uniqueness or experience in its totality ; concept refers to the character of the same perceptual experience with other experiences. Ibid, p. 35-36.

[7] English speech is not a single phenomenon or uniform , but contains various elements that are not located on the same level, both biologically and systematically. We must try to find order and mutual relation between elements of determinants, we have to distinguish the various layers of narrative. Layer of the first and most basic of course the language of emotion. Most human speech is at this layer. But there are forms of speech that shows a very different type . There are no words merely be INTERJECTION ("calls"), not necessarily the expression of feelings, but rather part of the sentence syntactic structure and logical. Ernst Cassirer, Op.Cit. , p. 44 . The words "natural" and not "artificial", but the words were not related to the nature of external objects. The words do not rely on custom or habit convention solely , words have roots deeper than that. The words are accidentally expression of human feelings , shrieks, and appeals. Democritus said that human language was derived from certain sounds are purely emotional, and Charles Darwin showed that the sounds or behavior - expressive behavior is governed by certain biological needs and used in accordance with the laws of definite biological . With this approach , the old puzzle of the origin of human language can be addressed in a way that truly empirical and scientific . Ibid, p. 174 and 176.

[8] In the context of 'dalian' as a place to put the container to cook something, understanding tataring is a "cornerstone" for laying dalian place (three stone). Without 'tataring' containing solid ground and a flat surface, then dalian will not be able to be placed and arranged on tataring it properly (upright and sturdy) in a triangular position.

[9] 'Dalian na tolu' social system is also called a customary 'markoum marsisolkot' , meaning "custom berkaum relatives". This term is formed from two words namely basic and sisolkot koum each klasifikatoris meaning in the context of the kinship system. 'Koum' is a term that is referred to by ties of marriage, while 'sisolkot' referenced by consanguinity. Therefore, people who are a clan called 'markahanggi', and commonly also called 'marsisolkot'. While understanding 'koum' include more members and the scope is very broad because it integrates 'mora' kinship groups, 'kahanggi', and 'anak boru', close neighbors and so forth. By considering this term preceded 'markoum marsisolkot', 'markoum word and not vice versa ('marsisolkot'), may not occur by chance and without any particular meaning contained therein . With the hypothesis that "language to determine the pattern of human culture", it is likely that the term 'markoum marsisolkot' is a reflection of cultural patterns, or at least there are cultural values ​​contained therein are rooted in custom or habit Mandailing people. The evidence suggests that people do not seem to prioritize 'sisolkot' her in life, but more put 'koum' the socio-psychological and territorial closer to him. See Zulkifli B. Lubis (1987) in Edi Nasution , Tulila: Muzik Persuasion Mandailing, Penang- Malaysia: Arecabooks, 2007), p. 20. According to Johnson, institutionalized cultural patterns in the social structure, in which individuals internalize these cultural patterns in the orientation subjektifnya and then reveal it when an individual berintekrasi each other . Their relationship in real life is interdependent and penetrate. Doyle Paul Johnson , Op.Cit. , p. 5.

[10] In addition to the three groups of kinship ('mora', 'kahanggi' and 'anak boru'), in Mandailing community there is also a kinship groups called 'marga' (clan). Highways molded or formed by blood relationship (geneologis), because the clan is a group of people who are descended from a common ancestor. Z. Pangaduan Lubis, et al., set Notes Release About Mandailing, (Field: Pustaka Mediasarana, 2010) , p. 122. For example, in Mandailing, Nasution clan is believed to be a group of people who are the descendants of a character named 'Sibaroar' ('Sutan Diaru') as their ancestors all. Therefore people are a clan of people who called 'markahanggi'.

[11] Compare with Z. Pangaduan Lubis who said that "Normally dalian always interpreted those words as a furnace used to menjerangkan container for cooking something. In this sense, 'dalian' or furnace understood as something tangible in the form of three pieces of stone are arranged such that it can be placed in a container for cooking something. In this sense therefore, 'dalian' is something that is made ​​up of three components in the form of three pieces of stone. Therefore, if we interpret the words of the furnace where menjerangkan dalian container to cook something, of course it does not need words 'dalian' tolu accompanied by words that mean three. Because words dalian in the sense that it had such meaning as something that is made ​​up of three pieces of stone. If in terms of dalian as furnace na tolu added another word, it means that three, then the words mean 'dalian na tolu' three furnaces. Three would furnace means a furnace means consisting of nine stones as its components. Because the furnace consists of three stones. The term 'dalian na tolu' has absolutely nothing to do with the sense of dalian or furnace as a place to cook something menjerangkan container. Cause for such things enough words or terms used dalian alone. The words or terms that already means a furnace that consists of three pieces of stone as its components" . Z. Pangaduan Lubis, Op.Cit., p. 116-117.


[12] According to Ernst Cassirer, human language is often associated with or derived from the ratio of the ratio (the human mind), but proved incapable of any definition to explain things thoroughly. Pars pro toto it alone, that part which is considered as a whole. Because in addition to "conceptual language" there is also "emotional language". Human language is not the first expression of thoughts or ideas , but the expression of feelings, affections. The term "ratio" is woefully inadequate to understand the forms of human life in all the richness and diversity of forms, all of which it is a symbolic form or in other words, human language is a symbol. By being aware of human language as a symbol we would be able to explore new avenues for understanding human existence, a path toward human civilization. Ernst Cassirer, Op.Cit., p. 40 .

[13] Z. Pangaduan Lubis, Op.Cit., p. 119-120.

[14] Ibid, hal.,123-124.

[15] Ibid.

[16] Ibid, p. 124-126.

[ 17 ] In the socio- cultural life of the Mandailing, also known 'mora' as 'ulu bondar' (the base of the trench as a source of water to irrigate the fields) and 'parserean' ('girls taking place'). While 'kahanggi' also as 'jait domu-domu'. That is 'kahanggi' role is to bring together and unite or as an intermediary and the intermediary to be able to realize the wishes and interests between of the 'anak boru' and 'mora'.

[18] Z. Pangaduan Lubis , Op.Cit., p. 127.

[19] See Edi Nasution , Op.Cit., p. 77-82.

[20] Doyle Paul ohnson , Op.Cit. , p. 9-11.

[21] Ibid, p. 10.

[22] Ernst Cassirer, Op.Cit., p. 19.

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This article was written as an expression of gratitude to

cultural anthropologist and Z. Pangaduan Lubis who have

a lot of researching and writing about Mandailing .

Mauliate godang simatobang nami .

Horas Mandailing ! ! !

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