Mandailing Culture (11)

MANDAILING CULTURE: A BRIEF OVERVIEW

By Edi Nasution

(f). Traditional Architecture

Architectural buildings such as Bagas Godang and Sopo Godang in Mandailing also classified as a cultural element that contains a pattern expression of beauty, or art containing aesthetic values​​. In it attached to humanitarian efforts in order to express himself, which contained the outpouring of the human mind in his day, so that creates results (artwork), often called the art of traditional architecture.

Bagas Godang and Sopo Godang is one example of the work of man, which is very rich in ornament shaped symbols variety of ornaments. Symbolic values ​​that exist on these ornaments is closely associated with indigenous life and customs of their ancestors.

Figure. Bagas Godang and Sopo Godang.

 It may be said that both the Mandailing traditional architecture building is evidence of 'physical culture' which has a high civilization. The remains of the Mandailing traditional architecture (Bagas Godang and Sopo Godang) we can still see to this day and is one of the few relics of the work of the traditional architecture of Indonesia.

Figure. Bindu or Tutup Ari.

Many forms of ornaments can traditionally be found in the 'tutup ari' or also called 'bindu matoga-matogu' of Sopo Godang and Bagas Godang. In the language of Mandailing, these ornaments are called 'bolang', which serves as a symbol and have the meanings are very deep for Mandailing community. It contains the values​​, ideas, concepts, norms, rules, laws and customs provisions on which the ark mengharungi and handle in life.

‘Bolang’ was used as a symbol made ​​of three types of material: (1) plants, such as bamboo rods that symbolize 'huta' or 'bona bulu'; 'burangir' or 'aropik' symbolizes 'Raja' and 'Namora Natoras' as a place to ask for help; 'pusuk ni robung' called 'bindu' custom symbolizes 'Dalian Na Tolu' or custom 'Markoum-Sisolkot', (2) the animal or animals, such as ‘hala’ ('idolatry') and ‘lipan’ ('centipede') symbolizes ‘timbangan’ (‘can’) that has the force of law; 'ulok' (snake) symbolizes greatness and glory; 'parapoti' (bird) symbolizes livelihood activities to support the family; 'tanduk ni orbo' symbolizes nobility, (3) equipment of daily life, such as ‘oris’ ('weight') and 'podang' (sword) symbolizing justice; 'takar' (‘shell’) symbolizes relief for the needy; 'loting' (‘lighter’) symbolizes the efforts to make a living, and so forth.

Making 'bolang' on the roof of Sopo Godang and Bagas Godang is done in a way to weave or braid, and some are carved. The materials used for matting is bamboo sheets that have made with certain forms and then mounted on a 'tutup ari'. Ornaments were mostly given color 'na rara' (red) , 'na lomlom' (black) and 'na bontar' (white), which is closely related to the cosmologies Mandailing in the past, mainly related to the division of the universe into three parts, namely ‘banua ginjang’, ‘banua tonga’, and ‘banua toru’.

(g). Ceremony ('Orja')

As far as is known there are three (3) types of traditional ceremonies (‘orja’) in Mandailing: (1) ‘siriaon’ ('excitement'); (2) ‘siluluton’ ('sadness'); and (3) ‘siulaon’ ('workmanship'). While based on the shape of its implementation is divided into (3) three levels, namely: (1) orja godang, where cattle are slaughtered buffalo (‘longit’), and the parties are invited pretty much kinship group ‘dalian na tolu’ (mora, kahanggi, and anak boru), ‘raja-raja torbing balok’ ('huta leaders neighbors'), Namora natoras, Raja Panusunan bulung; and the entire population of ‘huta’; (2) orja manonga, where cattle are slaughtered goat, and the parties are invited kinship group dalian na tolu (mora, kahanggi, and anak boru), ‘the-relatives’ closest, Namora Natoras and raja pamusuk in ‘huta’ ('village') where ‘orja’ implementation; and (3) orja menek, where cattle are slaughtered chickens, and the people who are invited are only limited ‘koum-sisolkot’ (‘the-relatives’) are the nearest course.

Figure. Pokat Godang.   

If a person (a 'nuclear family') was about to hold a traditional ceremony (‘orja’), then he should first discussion with a kinship group of his clan, namely ‘kahanggi’, to achieve ‘domu’ ('mutual agreement') that the intention to carry out traditional ceremonies (‘orja’) was realized. For that, they usually first implement 'pokat menek' ('little deliberation') to implement consensus in residence (home) of the clan as their brother (‘suhut’) wishing (intend) to implement traditional ceremonies (‘orja’ ) it, and in 'pokat menek' that they discuss important matters concerning implementation for mutually agreed together. In this case, there is a traditional phrase that says: “tampak do rantosna rim ni tahi do gogona”. That is, "a deal is a source of strength and togetherness". Correspondingly, there is also another expression that is “rukrek ni parau matoban tu rapotna”. That is , "despite the cross - opinion every assembly but it will eventually be able to create cohesiveness and an agreement" .

Figure. Longit.

After a few key points regarding the implementation of traditional ceremonies (‘orja’) is agreed upon (‘sapokat’), then a few days later then im-ment subsequent greater deliberation, namely 'pokat godang' by inviting the presence of kinship groups dalian na tolu (mora, kahanggi, and children boru), other kinship groups (such as mora mora ni, anak boru ni anak boru, etc.), as well as the Raja Panusunan bulung and Namora Natoras.

Figure. Mardahan.

‘Pokat Godang’ activity is usually held in the evening after evening prayers finished, and the show begins with the first marpokat, but before done event custom ‘manyurdu burangir’ (‘napuran’) by ‘anak boru’ (‘pisang raut’) in turns to face before the Raja Panusunan Bulung, Namora natoras, and so on to the mora ni mora, mora, suhut, and others. After completion ‘manyurdu burangir’ custom, then they are doing activities ‘markobar’ ('customary speech'), which was started by ‘kahanggi ni suhut’ as 'opening' to explain their intention to hold a traditional ceremony (‘orja’) is. So that in turn is a ‘anak boru’ for ‘markobar’ (‘pisang raut’), mora ni mora, mora, and terminated by hatobangon, all of which expressed support for the implementation of traditional ceremonies (‘orja’) it, and then show ‘marpokat’ it closed with the reading of a prayer by clergy.

Figure. Orja Siriaon.

In the event 'pokat godang' has been agreed and assigned jobs (tasks) of each kinship group and other parties within the framework of the organization of traditional ceremonies (‘orja’) such as for example Naposo Nauli bulung ('the young people') assigned to ‘pataonkon’ (invited community leaders and families of relatives to attend the traditional ceremony, both who live in villages where the traditional ceremony organizing and to neighboring villages) and ‘mangoloi’ ('serve the guests eat together' ), ‘umak-umak’ ('mothers') assigned to ‘mardahan’ ('cook rice') and ‘ama-ama’ ('the father') for ‘marmasak’ ('cooking side dishes'​​).

‘Koum-sisolkot’ (‘the-relatives’) who live in villages are quite far from the village where the implementation of the traditional ceremony, which has ‘ipataon’ (invited) to come attend the traditional ceremony (‘orja’) is often already come early before the conduct traditional ceremony. For that they stay one or two nights at a relative's house clan (‘kahanggi’) they are in the village, and there are times when they helped also helped the preparation of ‘orja’.

In the 'H' implementation of traditional ceremonies (‘orja’) which usually takes place in the morning , the villagers , people - relatives , leaders and community leaders , as well as other invited guests in a gang came to the house where the implementation ‘orja’. Typically, ‘umak-umak’ ('mothers') came with a 'mug' rice that is inserted into a special container for it (‘baul-baul’) as a sign of participation to be given to 'host ' a traditional ceremony organizer (‘orja’).

Figure. ‘ego (youth ) based on marital relationships’.

‘Orja Siriaon’ (traditional wedding ceremony) in Mandailing community is still ongoing traditionally. In this case, the customary marriage Mandailin is ‘manjujur’, which is exogamy patriarchat, where after the traditional wedding ceremony is held, the 'bride' to leave his clan and into the ‘marga’ ( clan ) and her husband became head of the family and the children born of the marriage will follow the clan from his father. Ideally marriage within society customs Mandailing it is among ‘anak namboru’ with boru tulang’ (girls from the younger brother of the mother of ‘our’ (male). Application custom ‘manjujur’ ​​intended to maintain the balance of the woman's family for the loss of a family member who has entered into the husband's family members. As for the 'materials' (objects) that will be given as honest is a sere as 'dowry' (called ‘tuor’ ) and submit honest term is called ‘manulak sere’ meaning for the present purposes as an aid to complete the girl for her luggage (such as buying mattresses, clothing, etc.) or for an additional cost of providing traditional wedding ceremony (‘orja’). In the process of this ‘manulak sere’, the prospective groom are required to bring ‘batang boban’ (dowry) which is the amount agreed in advance to the prospective bride. 

When sitting alone in the aisle, the bride and groom (‘namorapule’) wearing 'traditional dress' like ‘ampu’ as a 'cap' of the groom, and headdress for the bride on the head and charged ‘gajah meong’. In Highborn marriage (‘na mora-mora’), after the bride and groom live - ceremony and procession ‘mangupa’ dam overthrow ‘goar harajaon’ (special for the groom), and both are accompanied by musical ensembles ‘gondang dua’ (‘gondang topap’) for ‘manortor’ (called ‘tortor namora pule’).

In addition, the ‘Raja Panusunan Bulung’, ‘Namora Natoras’, ‘raja-raja tording balok’, ‘mora’ (and ‘mora ni mora’) are ‘iayapi’ (‘isembar’) by ‘anak boru’ (‘pisang raut’), ‘suhut’ with ‘kahanggi’, and ‘Naposo Nauli Bulung’ also manortor; while the ensemble music sounded ‘gordang sambilan’ in ‘sopo godang’ ('customary convention center') by playing a repertoire, and 'custom flags' was fluttering in the yard ‘Bagas Godang’ ('the royal palace').  All ofa it makes the atmosphere lively traditional wedding ceremony (‘orja siriaon’), which sometimes lasted for seven days and festive nights in a row. In the afternoon after the noon prayers, all those who attended the traditional ceremony (‘orja’) that eat together at people's homes in ‘huta’ that serviced by ‘Naposo Nauli Bulung’.

‘Orja Siluluton’ (traditional ceremonial demise) in Mandailng society also still ongoing until now traditionally called ‘mambulungi’. According to custom Mandailing, a marriage which at the time held the traditional wedding ceremony (‘orja’), then at the time of death must also be done with the traditional ceremony of death, especially for ‘na mora-mora’ (the nobility). A descendant of the king's son in Mandailing, when his father died then obliged to carry out traditional ceremonies ‘mambulungi’. If the ‘mambulungi’ traditional ceremony has not been done (called ‘mandali’), then the derivative (the family) will remain a 'debt indigenous' (obligation) forever. As a consequence, if not done well, then if there are descendants who are getting married, are not allowed to hold a traditional ceremony marriage (‘orja siriaon’).

‘Mambulungi’ traditional ceremony held at the time of burial, or can be held at a time yet to be determined in accordance with the opportunity and ability descent (his family) is. If in the ‘orja siriaon’ this ‘custom flags ' are installed in pages of ‘bagas godang’ (the royal palace) facing out, then reverse the ‘orja siluluton’, 'custom flags' were reversed facing house as a sign of mourning. When the deceased king to be buried taken using a special stretcher called ‘roto’, and the disappearance of indigenous music ensemble sounded too ‘gordang lima’ by playing a special repertoire also is ‘gondang roto’.

‘Orja siulaon’ (traditional ceremonial work) is a traditional ceremony performed to initiate an activity (work) together to complete a specific job, such as setting up a new home, set up a new colony (‘mamungka huta’), open new rice fields, and so on. It may be said that this is ‘orja siulaon' local wisdom (local genius) that makes culture 'ethnic group' that has 'root' is essential and therefore every culture of the ethnic group often serves as a source or reference for creativity new (innovation). Mandailing local wisdom that can be seen with the eye (tangible ) up to now, among others, such as performing arts ‘godang sambialan’ and ‘tortor’, namely ‘bagas godang’  and ‘sopo godang’ custom home, as well as others.[EN]