G o r d a n g

GORDANG: PREHISTORIE MUSICAL 

INSTRUMENTS MANDAILING 

By : Edi Nasution (ethnomusicologist)

PROLOGUE

In all human societies universally music is indeed one very important aspect. Music in human life is not just a recreational activity or mere entertainment, but also used for a variety of reasons ranging from indigenous interests and rituals like the birth of a child, a child celebrating weddings, and respect for the death of a parent; ask a blessing and an expression of gratitude to the ruler of the universe; to the preparation for war and seduce a girl at night. Uniquely, every ethnic group in the world at large have concepts, rules and procedures in making and using music. For what and how music is used (produced) in the context of the respective cultures of ethnic groups, is partly a pretty interesting question to be answered by people who wrestle in the field of study etnomusikologi.(1) 

Not a few people who say that music is a "universal language" because "music" can be understood and enjoyed by anyone who lives on the surface of our earth. But in the context of traditional musical culture of every ethnic group in the world, such a view was not apply.(2) Because the function and meaning of "traditional music" that is owned by an ethnic group can only be fully understood by the citizens of the ethnic group in question. To be able to appreciate the traditional music, at least we (outsider) must understand the two main components of any ethnic group culture, language and traditions of the music.

Every ethnic group in the world generally use "language and music" as "means of communication". To express the feelings and thoughts of men , the language uses words as the medium, while the music is on a combination of words (usually in the form of poetry) and rhythmic-melodic component to communicate.(3) Sometimes even music can be used for communication levels deeper, like to express things that can not be said to be directly due to the moral and ethical considerations. That is why the role and function of music (through poetry and rhythmic-melodic) becomes very important in conveying expressions of their feelings and thoughts about a variety of things in relation to the life of this world and the hereafter.

Although it is true that ( instrument ) music is considered the oldest "human voice" itself, but human beings from all over the world and in various stages of the history of their civilization, it also creates music using a wide variety of materials, among others, of the bones, skin and hair of animals, wood, bamboo, shells and other materials are available. While among the experts and some enthusiasts who admire the ancient musical instruments still debated about musical instruments that are considered the oldest in the history of human civilization.  In this case, there are some important things to note before we get too far steeped in history persolan musical instruments are considered the oldest in the world.

First, the similarity of modern musical instruments and contemporary music with some of the artifacts depicted in the painting and or ancient documents, thus making many people believe that there are several musical instruments that are now used in thousands of years ago. But the problem is that in many cases, there is no historical or archaeological evidence which shows that the ancient and modern musical instruments (contemporary) were identica.

Secondly, some of the modern or contemporary musical instruments are considered as "descendants" of the ancient musical artifacts. This assumption is acceptable considering the number of musical instruments such as drums and flute. Some of the musical instruments that exist today are constantly still exist ranging from thousands of years ago, where experts traditional music, history, and archeology still continue to gather evidence to support their claim.

Third, in relation to the archaeological findings over the musical instruments of ancient tradition that at one time been used but could not withstand the challenge zaman(4) by the influence of internal and external factors.

PERCUSION ANCIENT MUSIC AS A TOOL

Musical instrument is a special device that is used by humans to create music.(5) Based on remarks in mind that human history has been making musical instruments from a variety of materials, ranging from the very simple as the use of a leaf vegetation(6) in times past to the manufacture of construction of musical instruments with a very complex and sophisticated as modern-day syntisizer. Although no historian of ancient musical instruments that can ascertain exactly how long humans have begun to realize that the "voice" or "sound" can be converted into a form of music, but with the discovery of some ancient musical culture artifacts such as Egypt, China, Indian, Roman and Greek, which was then widely publicized as a result of research, this clearly indicates to us the existence of musical instruments at the time.

David Zed also agreed that "human voice" is a "musical instrument" the first one used in the history of our civilization. Even if a number of anthropologists and history found the very first musical instrument was the "percussion", it actually contains speculation. For percussion devices such as legs, arms, stones, sticks and wood that appears on the evolution of second music.(7) When humans develop equipment for hunting and agriculture, by having knowledge in addition to skills, thus enabling them to create more complex instruments, such as the "slit drum" made of wood hollow.(8) In this world, a percussion instrument already in existence for thousands of years in every culture and has been used by mankind in various ways , such as communicating with neighboring communities, to accompany dance, and to facilitate the ceremonies and ritual.(9) in addition to the human voice, percussion instruments (percussion) is one such drum an artifact of the most fundamental and important.

There are many examples around the world of drums used for religious , entertainment or as a means of communication. For example, in Africa, where music is an interpretation of human life, the drum they use as "speech". In this case, the pattern of beats played in a certain way to communicate large amounts of information. In certain parts of Africa, drums are highly respected, and also given entity and gender. Because of the simplicity of its design from the beginning so that the drum has remained unchanged for thousands of years, is the oldest existing instrument until now. The world's oldest drum was found from the Neolithic age (6000 BC) .(10)

In Mandailing turns tano (land) is not only used as a place to grow crops in the fields, but also used as a major component of certain musical instruments to musical sound, namely gordang tano. To make this tano Gordang hard soil excavated to the size panjang 3 meters, a width of 25 centimeters and a depth of 40 centimeters. Pit sealed with thick thin board two (2) inches, thus the pit serves as a resonator to produce sound resonance. Then on both ends of the hole immersed hardwood pegs, and fine old rattan, which is used as a string, the horses crossed over the hole was covered with boards. With the bat (stick) for thumb length is about 30 centimeters, as many as five players are beating the strings with the technique and a certain rhythmic patterns. In this gordang tano, one acts as the "master" ("leader") who played on the greatest sound, while the four other musicians are in front of that acts as panduai ("follower").(11)

GORDANG TANO

Rizaldi Siagian, an ethnomusicologist who once led the Ethnomusicology Program at the Faculty of Letters USU, by chance found the back of the gordang tano music while working with TVRI Medan Cultural Package titled "Gondang" which will feature some of the traditional music of South Tapanuli for local broadcast. A farmer in Tamiang - Kotanopan (Mandailing Julu) that will be recorded to play a wind instrument uyup-uyup of coffee leaves, a sudden illness it must find a replacement. By chance a citizen of another Tamiang named P. Lubis tells about gordang (tano) who once told by his parents to him, other than that he said he also never played gordang (tano) for ritual mangido udan (ask raining).(12)

Based on observations Rizaldi Siagian, strings (rattan) is played by the players that create the most complete and sound rhythm exact string bass giant. It is estimated gordang tano classified musical instruments when he was old enough in terms of character traits and its rhythmic patterns, melody and repetition in a tone that is very limited. This is consistent with the theory of evolution proposed by Curt Sachs in The History of Musical Instruments (WW Norton edition, 1940) with respect to the characteristics of prehistoric music , where the music of that era are still in the process of stimulation to create melodi.(13)

One of the community leaders who had served Mandailing USU Rector, Prof. Dr. Adi Putra Parlindungan Lubis (derived from Pakantan), estimates Gordang over 300 years old. Gordang has been known for more than four generations in Mandailing, where gordang used in ritual ceremonies mangido udan (bring rain) and serves to evoke the spirit of the pertempuran.(14)

MUSIC AS A COMMUNITY FARMERS GORDANG

In Mandailing are found of settlements called Huta. Huta names in the region Mandailing Julu include Huta Dangka, Huta Pungkut, Huta Godang, and Huta Padang, while Huta Namale, Huta Bargot, and Huta Siantar contained in Mandailing Godang region. In a huta usually there are also places of human settlement called Banjar; slightly larger than the banjo is called Lumban, and Pagaran is larger settlements of Lumban. In the past every huta has jurisdiction and self-government of autonomous systems. Leader customary (traditional) on each huta is Namora Natoras(15), which is headed by a king named Raja Pamusuk. While a combination of several huta, as development (fraction) of the "huta induk" which same(16), called the pact is a "little kingdom" led by Raja Panusunan Bulung. Such as the Kingdom of Tamiang(17) in Mandailing Julu formerly led by Raja Panusunan Tamiang Dolok Patoean Dolok III (1932-1946) includes 14 (fourteen) "huta child" is Tobang, Botung Dolok, Botung Julu, Botung Lombang, Gudang Botung, Muara Botung, Husortolang, Patialo, Pagaran Dolok, Muara Tagor, Huta Dangka, Huta Pungkut Jae, Huta Pungkut Tonga, and Pungkut Huta Julu. Each kingdom (small) in Mandailing have customary convention center called Sopo Godang, which is located adjacent to Bagas Godang is used as a residence (home) of the king.

People who live as citizens of the community in Mandailing huta generally are farmers. To be able to meet the needs of their everyday lives grow rice in paddy fields and gardening. But not all citizens have the rice fields around their homes because of the limitations of the rice fields in every Huta. Therefore they open the rice fields in other places though a bit far from the settlements. Even some residents who huta rice planting in hilly areas called marhauma. Besides planting rice in the fields, they also grow crops such as corn, chilies, tubers, legumes and vegetables. Among them are some who lived (living) in there to keep the plants that are not destroyed or devoured by wild animals such as monkeys and wild boar.

Some people who were old enough she was never told that their ancestors first settled in the hills actually called tor. However, in the later development of their ancestors took to the hills and valleys in the lowland rice growing their ancestral rice fields with irrigation systems that water is sourced from the stem (river) or aek (tributary). Furthermore, they build houses and settle and reproduce in situ, which is becoming increasingly crowded, until it became a place of settlement (village) new. Description of the old people can believe the truth considering the many old settlements in Mandailing called Lobu or Huta Lobu. In Huta Lobu can be found the graves of old as the burial place of their ancestors in advance, such as a particular area called Mandala Sena in there Banua Maga as Huta Lobu of Rangkuti clan.

In rice farming activities in the field (marhauma) is, and also to plant crops, required a special tool kind of "drill". It is made from a piece of wood, a length of one meter and a diameter of about three to four centimeters, and at one end sharpened that point to make a hole in the ground. In Mandailing, this tool is called ordang, and the planting of crops (crops) is called mangordang. In conjunction with this activity mangordang one traditional expression (called uling-kulingan) in the form of questions and answers that are quite popular among teens as follows :

A : Uling - kulinganca, taksipatuktak tolu do indega , aha mai ?

B : Anca , Alak na mangordang !

Taksipatutak tolu do indegena words do indegena contained in uling-kulingan attracted our attention when the pronunciation tends to be rhythmic (musical), all the more so given the tradition of the music is Mandailing oral tradition, which in theory and practice (teaching ) just delivered orally, from mouth to mouth. As said Rizaldi Siagian : "All valid oral and informal , ... Unlike in Java and India . Although oral , her music teacher has a formality in the process of teaching. So , I had to reconstruct something that is abstract , because the rhythm patterns stored in the minds of musicians"(18), that is expressed when by chance he rediscovered music Gordang tano as one Mandailing prehistoric musical instruments in Tamiang. In this case, the words taksipatuktak toludo indegena can transcribed (subjectively) to find out the rhythmic pattern contained in it as follows :

Rhythmic patterns contained in the words of taksipatuktak tolu do indegena however, does seem very simple because it is leitmotivic ( small motifs ) with four notes triplet.(19)

Likewise, not a string of rhythm (music composition) long and complex it is generally constructed using motifs that are relatively small with varying cultivation anyway ? No doubt about it because it's pretty much a fact which shows that in the game with a string percussion instrument (sound) that is long and complex rhythmic it is commonly found motives underlying small. Exactly, pengidentikasian small motifs are very important in order to understand how the little motifs strung and with variations also it creates a rhythmic structure (music) is quite complex. But if we can only identify the motifs alone, though good to hear and feel and are considered unique, it's not going to give you a better understanding about the music itself, all the more traditional music that is owned by an ethnic group not only serve as mere entertainment. Using traditional music in the context of ritual mangido udan for example , a variety of functions , among others, as a symbol, a means of expression and also as a tool emosial komunikasi.(20)

In terms of language, words and Gordang ordang literal meaning is not the same, but both are "tools" that are both made ​​from a piece of wood and is very useful for people Mandailing. Ordang is a tool that is used (a kind of "drill") to make a "small hole" on the surface of the soil and plant seeds to it inserted and then covered with soil, while Gordang is a musical instrument that is struck (percussion) as gordang tano (chordofone) and gordang sambilan (membranofone). From the other side, for example, of the root may be found a close relationship between the two terms.

The root of the word "gordang" is "gor" and "dang", while the root of the word "ordang" is "or" and "dang", where they both have the suffix "dang". Some words that use the suffix "dang", which has to do with the word "ordang" and "gordang", namely : "godang" (great) , "desert" (reeds) , and "lidang" (straight). In this case, gordang sambilan consists of nine pieces of "big drums" (drum chime), and one that is often played gondang repertoire in traditional ceremonies are padang na mosok (hythm burning thatch or roba na mosok (ang scrub burned) (21), while the "ordang" are considered to be good is made ​​of wood that is straight. For the root word "gor" to "gordang", meaning "light". The root of the word "gor" is also present in a number of words such as: "gorgor" (the burning ) and "tagor" is a sacred statue found at ancient burial area called lobu or huta Lobu, which at times will sound jarring (as sign, such as Gordang sound when played) will no nobility would die. While the root of the word "or" in the word "ordang", also found in other words as words: "por" (strong desire, heavy rain), "tapor" (broken), "matuporpor" (thrashing around like action often performed by a shaman figure Sibaso in every ritual ceremony), and "siapor" (grasshoppers) are occasionally jump fly more or less like that occasionally performed by "panjangati" (master drums) who play two or three greatest gordang named "jangat". Based on the above description, the definition of the word "gordang" is a great musical instrument that is played more and rumbling sounds.

People who live as citizens of the huta community in Mandailing in based Dalian Na Tolu customs also called custom Markoum-sisolkot. They divided themselves into three functional kinship groups, namely mora (poster girl), anak boru (receiver maiden) and kahanggi (brother-sister whose surname the same or also called sisolkot). In accordance with the position and role of each of the kinship group in the social system of Dalian Na Tolu, described as mora ulu bondar (source water of life), the anak boru is sitamba naurang siorus nalobi (add much less reduce), and kahanggi or sisolkot jait domu- domu is that unite or as an intermediate group (intermediate) between kinship groups mora and anak boru. In this case, each individual person at a time Mandailing serves as mora, but at other times can also be located as anak boru marriage because of the relationship between the two , and on other occasions can also be located as kahanggi have to be related to the air-together with his clan. People Mandailing air-same clan have a common grandfather called saompu parsadaan like Sibaroar for Nasution clan and Namora Pande Bosi to clan Lubis.

Gordang sambilan as the Mandailing traditional music, first played at various ceremonies and rituals. As in traditional wedding organizing orja haroan boru (also called orja markaroan boru), although not everyone has the same skill level , but the people who are already adults should play it, but play the biggest Gordang which hides because only Alak namalo mangatak mangetong ("the are good at organizing and counting0") are allowed and able to play, namely the Natoras Namora, Raja Pamusuk and Raja Panusunan Bulang, because only these are considered to have a broad and deep knowledge about the customs Mandailing. In addition to the hides, on the gordang sambilan also called udong- kudong, paniga and panulus each played by one player.

In building rhythm sound (music) on the gordang sambilan game, the first one is the player hit gordang (udong-kudong) with holding a wooden stick in his right hand and a wooden stick in his left hand again. Generally, "first blow" committed by players udong-kudong is to use the right hand and the left hand is used to perform a "second hit". Once players hit gordang (udong - kudong) continuous and constant, then the player panulus then followed by taking the " first beat " in the " first blow " ( right hand ) and the "second hit" ( left hand ) from a player udong-kudong in continuous and constant as well. . Furthermore, following the paniga player who also hit gordang by taking the "first blow" in the "first blow" of panulus and "second hit" of udong-kudong, while for the "second hit" paniga taken from the "second hit" of panulus and "the second blow" of udong-kudong. The combination of punches from all three players gordang (udong-kudong, panulus and paniga), which played constantly and continuously to produce a particular rhythm pattern, that it contains a small motifs shaped triplet.(22) For more details see the description below this:

After three pargordang (gordang player) that can play the full compactness, harmonious and harmony, which in the language of Mandailing called domu, then later gordang player hides (panjangati) hit two or three of the greatest drum which hides. In keeping with the tradition of music Mandailing people who are oral (spoken) , there are some "expression" or the words "figurative" (metonymy) (23) which is quite popular (but seemed humorous) in connection with the " sound Gordang " panjangati played by , among others, : "godang-  godang korot-korotan na i - godang godang baen korot-korotan na i" (large for meat cutlet 2x) , in the context of the traditional wedding ceremony , for example by cutting animals such as buffalo victim called longit. There are also figures of speech are also quite popular in relation to the musical sounds of the game produced three minor gongs (called baby) is "gule torung gule torung gule torung" (eggplant curry 3x). In addition there are figures of speech such as "saba jae saba julu saba jae saba Julu saba jae saba Julu" (rice paddy upstream downstream 2x), "patujolo kecepati patujolo kecapi" (2x prioritizing the soy sauce ) and many other figures of speech.

In Mandailing huta there are many, and the names are there on gordang sambilan, ranging from the smallest and up to large short and long, are not all the same between the huta with the other (24) gordang sambilan game, as described by Jasinaloan (Ahmad Bakhsan Parinduri) in one of his short stories titled "Si Oto Na Bisuk" (2008) as follows: " ... Tai sindok i, gorarna mantong jolma manusia. Nangkon be jolo nidok alak sabanjar na na saluat, Salangkon saamang sainang marbeso do pangalahona. Arambir na pe marnagodang samayang i do, suang muse songon tokok i ni Gordang Sambilan. Pakantan udor gorarna, di  Manambin jogo jogo ningna, ditaan boto pakutili de i idokon dongan. ... " ( But so , his name is also human . Instead of people living together in one row and one Luat , whereas those same mother same father - though distinct personality and behavior. Palm fruit bunch that was not as great , so Similarly, in ways Gordang sideline plays. Wherever Pakantan called udor, in Manambin - called jogo jogo, in our hometown - Tombang Bustak - patukili called by his friends).

Until the end of the 20th century, gordang odd ritual, the scar still visible in public life Mandailing though Islam has become a fad them evenly. In some places still do the ceremony calling of the spirits (called pasusur begu or marsibaso) were strongly condemned by Islamic clerics. Pelebegu in keeping with tradition, the ritual performed ancestral spirits for help in order to overcome a difficult situation, for example when a drought occurs so damaging rice crops population. People who witnessed the ritual mangido udan difficult to argue that they did see heavy rain in the middle of a long drought after the completion of the ritual itu.(25)

At the present time gordang sambilan always played the week before and the day after Lebaran (Idul Fitri) in some huta (26), and also performed in national festivals like Independence Day for the Republic of Indonesia Proklamai annually on August 17 and the National Education Day on May 2nd. It is also used to welcome guests of the local government district Mandailing Natal (Madina), even some sideline Gordang occasions have been staged in several countries (overseas) (27) as "performance art".

PROLOGUE

Mandailing people who know that gordang is "uning-uningan ni na ompunta jumolo sunduti" (music of the ancestors who passed down through the generations from one generation to the next), then they themselves have admitted history and culture. At certain moments and in certain levels also can be gordang become more important and meaningful to actualize himself instead of using a "mother tongue" (Saro Mandailing). In other words, gordang not only reflect who he really is, but also can reconstruct itself kemandailingannya identity. Maybe it's been the case that when someone watching hard rock music performances frenetic, or as he read the gordang words on a book, he's instantly reminded of acquaintances, friends or relatives who live far away ... Tano Sere (Mandailing) in the interior of the west coast of Sumatra island.(EN)

Gandoang. May 24, 2014.

Footnotes :

[1] Alan P. Merriam (1964:7) defines an anthropologist Ethnomusicology as " the study of music in culture "...The data were collected , among others, of a variety of possible link with aspects of human behavior, then these facts can be used to explain why music like that, and why also be used like that. In addition, the music itself is collected, transcribed and analyzed, but there is an emphasis on the role of music as a" social human behavior". A spokesman from musicology expert, George List (1969:195) define ethnomuscology as a study of traditional music, for example music that developed oral (spoken), without writing, and always on the changes that take place continuously (flux). Field work conducted by the research and contextual data collected as music; but it does not need to be fully accepted that the music should be studied just as human behavior. While Marcel Dubois (1965:39), an ethnomusicologist Francis, complete with some basic goals Ethnomusicology, Ethnomusicology which is actually very open to ethnology , although in reality it is the privilege of specialization musicology. Ethnomusicology studying musical life; consider practice their music in a wider scope; The first criterion indicates the phenomenon of oral tradition. Ethnomusicology tried to put back the facts of music in their socio-cultural context, based on the situation in their thinking, actions and structure of a group of people and determine the mutual influence between each other; and compare the facts with each crossing several other groups of analogy individual or cultural level is not the same and ordinances in the community association . See Sadit Stanley (ed), Grove Dictionary of Music and Musicians, (Macmillon, 1980). See also Bruno Nettle suggests that experts ethnomusicology has donated a parent disciplines of science, and their work was based largely on the methods developed in musicology and cultural anthropology. Although relatively new recognized the importance of ethnomusicology data on the history of music, but has no role in the field of musicology in a broader sense, among others, that involves a major contribution musicology experts are eager to understand the whole music, like all human beings , and even music ( if it resembles objects) musical embodiment of the animal kingdom. Bruno Nettl, Theory and Method in Ethnomusicology, (New York: The Free Press, 1964).

[2] See also Espie Estrella who said that "There are a lot of definitions for music and it will take a whole book to explore the subject of music. If there is one true definition of music it is this; Music is universal and yet it is also relative and wiki. What may be music to one may not be so to another ". Espie Estrella, "Introduction to Music Education ", http://musiced.about.com/od/beginners-guide/a/intro.htm.

[3] In a field study of Ethnomusicology, around 1970 there is a development in which a number of experts devote attention to music as a form of communication or a communication system called "Semiotics" or "semiologie musicale". Among the field definition as mentioned by Natties (1974), ethnomusicology is the discipline that attempts to use linguistic models in the analysis of music, or studying music as a system of signs (symbolism), with two types of research that the "system notation" (semiografi) and and "musical semantics" (see boiles, 1967 and 1973). Certainty of the concepts, principles, and research methods of linguistic structures that can be applied to music has published interest from experts in ethnomusicology (for example see blacking, 1971; Field, 1974). The phenomenon of music as this symbol also investigated specifically by Marius Schneider and Werner Danckert in conjunction with magic , worship and ritual. Ibid.

[4] Caribe M, "World 's Oldest Musical Instruments", http://hubpages.com/hub/ Worlds-Oldest-Musical-Instruments.

[5] Wafaa Salman said that the word "music" comes from the Greek " mousiki " which means " the science of the preparation of the melody ". But before 'Ilm al - Musiqa is a term that is donated by the Arabs to the Greek music theory to distinguish it from the  'ilm al - ghinaa which is practically Arabic music theory. The Arabs and Persians have had music theory before the 8th century AD See Wafaa Salman, "History of Music and Musical Instruments", Al - Wafaa News, 1997 , http://www.raqs.co.nz/me/instruments. html.

[6] In Mandailing there is a kind of wind instrument called uyup-uyup made ​​from coffee tree leaf. The leaves are rolled to form a cone, and then inserted into the oral cavity to ring in certain ways and techniques. Type uyup-uyup are usually played by women can also be made ​​from a piece of tree leaves sirzak (tarutung bolanda) and a piece of banana leaf (bulung Pisang). See Edi Nasution, "Uyup- uyup Natarsimo Sian Mandailing", Daily Waspada, 1991.

[7] According to Scott Mickey, a percussion instrument is any object that makes a sound when struck, including the human body itself. As we know that there are three types of percussion instruments, namely membranofon (gendang like), idiofon (like a gong) and chordofon (like fiddle). Although chordofon is a musical instrument that generally creates sound through vibrating strings, but because of the type of stringed musical instrument that is struck is no "hammer" to produce sounds (such as piano and harpasichord), so it is also categorized as a percussion instrument. See Scott Mickey, "What Is the Definition of a Percussion Instrument ?", http://www.ehow.com/about_5035982_ definitionpercussion - instrument.html # ixzz0tRWMjgru.

[8] David Zed, "History of Percussion Instruments " , http://EzineArticles.com/?expert=David_Zed

[9] See "Percussion Instruments from Around the World", http://www.sbgmusic.com/ html/teacher/reference/instrum.html .

[10] Caribe M, "World 's Oldest Musical Instruments", source : http://hubpages.com/hub/Worlds-Oldest-Musical-Instruments. See also Neeley and Seidu wrote that among other things, that "The Dagbamba drumming under study2 is used as a surrogate speech, that is, the tones and rhythms of speech are replicated through the tones and rhythms of different drums. Therefore, the two drums of used can be Referred to as "talking drums".  Dagbamba The drums used in a market context are the hourglass - shaped drum known as variable tension lunga and the double -headed cylindrical drum with a snare called gungon. An ensemble is divided into a lead lunga and supporting drums, the which include the gungon and any other lunga used. The Dagbamba people the make use of a wide number of musical instruments roomates speech serve as surrogates , Including other types of drums, chordophones, aerophones, and idiophones". Paul Neeley and Abdullai Seidu, "Pressing patrons with Proverbs: Talking drums at the Tamale markets", http://www.sil.org/anthro/articles/proverbs/notes.htm.

[11] See "Gordang", Tempo Magazine, Issue: October 16, 1987. Gordang as a unique musical instrument and Pakantan - Tamiang of this, together with other types of traditional music from South Tapanuli been aired by TVRI Medan. Package production station TVRI Medan became the first champion and awarded Slot Kencana Cultural Program 1987 as a package between the stations TVRI in Indonesia. Ibid. It can be added that there is an area in Tamiang named as the place of manufacture udon tano in Siluwak, which is made ​​of stoneware clay. In connection with this tano udon there is a traditional saying that is quite popular in the community is "Tamiang udong-kudong, alak Tamiang tukang udon". The existence of udon -making centers in Siluwak tano it might be related to the civilization Mandailing already relatively advanced enough in the past. Note also the word udong-kudong name one or two Gordang on ensemble gordang sambilan) on the traditional expression.

[12] See " Gordang", Op.Cit .

[13] Gordang Sambilan instruments are also found in East Africa, namely the Nation Mukuayang used in initiation ceremonies to teach women intercourse. Ibid.

[14] Ibid. Repertoire of music played at the ceremony ritual for rain is gondang mangido udan, whereas in the context of war is gondang porang. In this case, the word has several meanings, namely gondang repertoire of music, rhythm or rhythmic patterns, certain types of music, musical instruments and music itself. In general terms "gondang" not equal to "Gordang and Gordang Sambilan as ensemble called saraban, as well as for ensemble gondang dua (also called gondang boru, gondang topap or gondang tunggu-tunggu dua. See " Gondang " , http://edinasution. wordpress.com/

[15] In the institution called the Namora Natoras sitting Kapala Ripe, namely group leaders of people from a marga (clan), or leaders of other communities that are within a huta. In addition there is also the traditional leaders , the ingenious-clever and elder figures in society. The characters that serves as Namora Natoras is representative of the people who together with King organized emocratic governance, including in the administration of justice toward those who do wrong. See Z. Pangaduan  Lubis, et al, set "Release Notes About Mandailing", (Field : Widiasarana Library, 2010), p. 3-4.

[16] According to custom, every king who ruled in one place , always provides the opportunity for family members to go mamungka huta (opens a new area) to another place). Usually members of the royal family who acted as sipamungka huta (opening new areas) in one place will get a position as leader or Raja at the opening of the area. Ibid, p. 5-6. And a fairly detailed description of the marga (clan) see Z. Pangaduan Lubis, "Origins of clans in Mandailing", (Field: Widiasarana Library, 2010).

[17] See Raja Dolok Irwansyah Partomuan Lubis, Patuan Dolok King Panusunan Tamiang Freedom Fighters & Customs and Cultural Preservation Mandailing, Seventh Revision, (New York, January 2010), p. iii.

[18] See "Gordang", Op.Cit. Additional information about Gordang, see Edi Nasution, "Gordang Sambilan: Music and Social Structure", and "Lian ... Palu Gordang i", http://editorsiojo85.wordpress.com/ 

[19] When the rhythm of the building will be considered more thoroughly reveal the structure is so complex and can give rise to various interpretations. One metric structure that emerges is hemiola, or "three to four feet " (in the bars there are 3 bars and 4 bars). In the three groups of four sixteenth notes there are four groups of three - note seperenambelasan (see Example 7). 

Udong - kudong along three groups of four sixteenth - notes are. When both partners this gordang, rhythmically, regardless conjunction with patolu, the impression is four metric induced by metristriplet arrangement (see Example 8). Patolu itself as if the move does not care about his four- meter (4/4), but retains the accents on beats one , two and three in the duple rhythm and flow continue (or break) with a weak punch on all four beats. Thus making the cycles metric between patolu on the one hand, and udong - kudong and panduai on the other hand, be flowing with four beats different. Patolu duple (in metric four quarters, the shape metric in this gondang), with a debilitating blow to the four beats, while udong - kudong three beats in one cycle (at the time signatures 4/4). What is interesting in the "meter ¾".  There are other meters (4) which is taken from both sets gordang movement 's accent. Thus, for udong - kudong and panduai, to return to the cycle of the "right" (ie with the fall of the first beats of patolu and gongs) must travel through twelve beats (in 3 - bar 4/4). See Rizalldi Siagian, "Gordang Sambilan: Traditional Music Ensemble in South Tapanuli Mandailing People ", a working paper was read in Ethnomusicology II Talk at ASRI Surakarta on 7-9 April 1986 , p . 86-87.

[20] A full description of the functions of music, see Alan P. Merriam, The Anthropology of Music, (Evasion III: Northwestern University Press, 1964), p. 221-222.

[21] Another gondang repertoire played with gordang sambilan is udan potir (a thunderstorm), sampuara batu magulang (rolling stones under waterfalls), and moncak (martial arts) .

[22] See footnote No. again . 19 .

[23] Metonymy is a figure of speech in with him. Metonymy in Greek literally means "name change" is taken from the word "meta" means change and "onoma" meaning "name". Metonymy expressive style tends to describe something in a way that is not directly usually with reference to things associated with it.  See: "Metonymy Examples", http://www.buzzle.com/articles/metonymy-examples.html, and Richard Nordquist, "Metonymy", http://grammar.about.com/od/mo/g/metonymy. htm.

[24] See Edi Nasution, "Gordang Sambilan: A Preliminary Observations", paper presented at the "Dialogue and cultural Gordang Sambilanm shows" at Taman Ismail Marzuki (TIM), August 24, 2008.

[25] See Z. Pangaduan Lubis (1990) in Edi Nasution, Tulila: Muzik Bujukan Mandailing, ( Penang - Malaysia, 2007), p. 25. See also among others Margaret J. Kartomi,  wrote : "During the period of animism, the Gordang Part was employed to evoke the spirits of the ancestors Mandailing to come to the rescue of Mandailing society. The ceremony was called paturuan Sibaso (to call upon the spirits to put the Sibaso into trance). The purpose is to summon the ancestors to come to the assistance of the Mandailing people, when afflicted by a plague, for example, gordang Sambilan was also employed to bring down the rain during drought and to stop the rain when bad weather the caused hardship to people". Margaret J. Kartomi, "The Music of the Mandailing People of North Sumatra", http://www.mandailing.org/.

[26] See "Ramadan-Gordang Sambilan", December 22, 2000, http://www.pulseplanet.com/ dailyprogram/ dailies.php?POP=2300 .

[27] See Rizaldi Siagian, "Who I am", http://rizaldisiagian.wordpress.com/about/.

Note :

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This article was written as a thank kasihkepada ethnomusicologist

Rizaldi Siagian, MA which many Mandailing researching traditional music that he liked and admired greatly . Mauliate godang Bang Rizaldi !!!

Mandailing people in Medan Tembung district

"MEDAN TEMBUNG” AS THE SETTLEMENTS

NOMADS MANDAILING PEOPLE IN THE DELI LAND

PROLOGUE

Mandailing people are "nomads" (called "pangaranto") in various regions of Southeast Asia like to “Tano Doli” (East Sumatra), Minangkabau (West Sumtera) , Peninsula Land (Malaysia), and so on. While overseas territory where they call "pandaraman"). Long before the Dutch colonial power came to the Land of Dell, Mandailing people have migrated to the Land Deli and there they have a pretty good social relations with the Malays and other tribes.

When a person is young people (called "poso-poso") in Mandailing want to migrate to another area, usually a young man's parents carry a special traditional ceremonies such as traditional ceremonies "mangido doah" inviting people - relatives they (mora, kahanggi. and anak boru) and also a religious leader to come together to pray for the young man 's departure to migrate to a particular region . Typically , the certainty of the departure of the youth to migrate to a particular region because it has been approved by the families of relatives already in the overseas territories.  The traditional ceremony was held before the kepegiannya wander in the hope that the boy remain always healthy, and can be tried as well as possible to improve their standard of living in the shoreline.

After public transportation buses such as ABS and ALS, usually the young man who would wander it delivered by people - relatives with her parents to a large roadside. From that place he usually ride public transit bus that took him to places such as overseas jaun enough to Doli (Deli Land).

MEDAN TEMBUNG DISTRICT

Tembung Medan District is one district that is located in the municipality area of Medan. Most of the population in the district area is the field Tembung ethnic Mandailing , rest there are ethnic Malays, Javanese, Toba, Karo, and so on. Geographically districts bordering Medan Tembung District Struggles in the West, Deli Serdang regency in the East, Medan Denai District in the South, and also the Deli Serdang Regency to the north . In 2001 a population of 134 113 inhabitants with vast districts (Medan Tembung) is 7.99 km and the population density 16,785,11 soul/km.

Medan Tembung District consists of several villages, namely: (1) Kelurahan Tembung; (2) Kelutahan Bandar Selamat; (3) Kelurahan Indra Kasih; (4) Keluhan Siderejo; (5) Kelurahan Siderejo Hilir; (6) Kelurahan Bantan; and (7) Kelurahan Bantan Timur. Among the 7 (seven) villages in the Medan Tembung district was not all urban villages Mandailing ethnic majority, only a few villages which majority ethnic peduduknya Mandailing, namely: (1) Kelurahan Tembung; (2) Kelurahan Bandar Selamat; (3) Kelurahan Bantan; and (4) Kelurahan Bantan Timur. In the implementation of the Village 's fourth marriage in society Mandailing still often performed according to the customs of their heritage.

 Community Social Organization as a confirmation Mandailing Mandailing Community Integration in Overseas. That is, that although human beings are born alone, but in the next life requires of others (society). By design it is also formed several groups with each forming leaders and certain rules that must be adhered to by all members.

The existence of a community in an area generally recognized because of the social organization of the community, especially people that are migrated. Similarly Mandailing community in the city of Medan, Medan Tembung  districts particular, where Mandailing community is inseparable because of the social organization formed by the people themselves. The social organization is usually formed based on common objectives, namely tighten the relationship and maintain customs that already exist in order to remain sustainable.

Usually these social organizations formed by two categories , namely : ( 1 ) Name of the clan; and (2) Name hometown. Based on the clan name , clan similarities that make people form a social organization, because in society Mandailing if one person to another has been a clan then they assume that they are brothers. Sense of brotherhood as a clan which makes them the form of social organization . For example: Ikatan Keluaga Nasution (IKANAS). While based on hometown name, derived from the same hometown makes people form a social organization, karana in Mandailing community if it comes from the same hometown so they thought they were brothers. For example: Ikatan Keluarga Manambin (IKM).

MANDAILING COMMUNITY IN THE DISTRICTOF MEDAN TEMBUNG

'Community' meaning can be interpreted as a living entity that humans interact and behave according to a certain custom systems that are continuous, where each member is bound by a sense of shared identity.

Mandailing community in the Medan Tembung district  consists of two parts: (1) Public Mandailing born and raised in Tano Rura Mandailing, migrated to the field and interact with other people like Karo, Toba, Javanese, Malay, and so on; and (2) Community Mandailing born and raised in the District of Medan Tembung, automatically blend in with the culture of the community is another culture in local communities, namely: Karo, Toba, Javanese, Malay, etc. Assimilation will appear later in the show " plain flour " which is the interaction with the Malay culture. Fresh flour is one of a series of a whole series of traditional wedding ceremony in Medan Tembung district.

LIVEHOOD

 Mandailing community in Medan Tembung district known for small industries, ie rattan, which is almost the majority of the population is living in the rattan industry. Likewise Mandailing people in this district who worked as craftsmen or traders rattan cane industry. But in addition to these professions, there are other professions such as teachers or employees of the local government.

LANGUAGE SYSTEM (SARO MANDAILING) AND KNOWLEDGE

Language is one of the cultural elements of the seven elements of other cultures. The language used by the people in the district Mandailing of Medan Tembung is Mandailing language, and is still used in Mandailing area and in other areas in the colony in the implementation of community among Mandailing people. 

People (alak) Mandailing as one of Indonesia's ethnic group, that inhabit the interior of the west coast of Sumatra island, also have a Mother that Hata Mandailing (Language Mandailing), but more often they call "Saro Mandailing". According Z Pangaduan Lubis [2010], has traditionally consisted of five  Mandailing language diversity: (1) Hata Somal, is the diversity of languages ​​used in everyday conversation; (2) Hata Andung, a kind of English Literature variety, which is specially used in the old days when the bodies lament the death ceremony (called: "mambulungi") and also a girl who mourn in front of his parents at the time of departure will leave them for the next taken to the groom's family; (3) Hata Teas Dohot Jampolak, is a variety of language specific invective used when things happen that are not either (a quarrel or a fight); (4) Hata Sibaso, is a special variety of language used by the characters Sibaso (medium intermediaries real nature and the supernatural) when it is in a state of trance and is also used by Datu (traditional healers) in the time to treatment; and (5) Hata Parkapur, namely Sirkumlokusi variety of language that was used by the search Mandailing camphor when in the woods.

Pangaduan Lubis added, that in addition to a wide range of language Mandailing fifth the past Mandailing people also have a variety of other languages ​​again called Hata Bulung Bulung (Leaves Languade). Different from ordinary language, which is used as the words are in Hata Bulung Bulung leaf herbs in Mandailing language called bulung-bulung. Foliage used is the leaves that had his name rhyme with the words contained in the language of Mandailing. For example, the leaves of plants is named hadungdung used to convey word dung (after); leaves of plants named sitata used to convey words hita (us); leaves of plants named sitarak used to convey the word marsarak (split); leaves of plants named sitanggis (incense) is used to convey the words of weeping (crying); and leaves of plants called pau (fern) is used to convey the word Diau (on me); leaves of plants named podom-podom used to convey words modom (sleep). If for example, all the leaves are delivered by a young man to his lover, the lover will understand that the young man told him: "dung hita marsarak jolo tangis au anso modom". It means "after we parted ways , I cried first and could fall asleep".

 Generally users Hata Bulung Bulung is the youth (called Naposo Nauli Bulung), especially at the time they were dating. In the past, dating activities (romance) between boys and girls in society Mandailing absolutely should not be done openly. Relationships and dating activities must be kept secret or done in secret. Therefore, if two young people who are dating to convey something in between them, then they use Hata Bulung Bulung. And if a lover to convey leaves as a "love letter" to her boyfriend, he must do so in secret. For example, by putting the leaves in one particular place that they have agreed and are not known to others. Secretly they are dating it will visit the secret place in turns, to see if in that place there is a "love letter" that consists of certain leaves.

At the present time, Hata Bulung Bulung and use the complete loss of cultural traditions Mandailing community. Similarly, the wide-range of languages ​​mentioned above, except Hata Somal who still continue their use in everyday conversation. The extinction of a wide-variety of language is so rich that it is very detrimental to Mandailing own citizens, even detrimental to the nation of Indonesia as a wide-variety of languages ​​is a wealth of ethnic culture (Mandailing), which nearly became extinct when it's impossible to turn back.

 In addition to having its own language, the ethnic Mandailing also has its own alphabet, called Huruf Tulak Tulak. In the past, these characters are not used to record history or write, but to write Tree (family tree). It is also widely used to record the traditional medicine and the science of forecasting in a traditional book called pustaha.

 In terms of phonological , according Jasinaloan , Mandailing language is applying syllabic language and written in the past in a traditional script called Tulak Tulak Letter ( alphabet Mandailing ) consisting of 21 phonemes: a, ha , na , ma , nga , la , pa , ga , ja , ba , ta , ra ​​, sa , da , ka , ca , it , wa , i , yes , u. Phonemes are represented with 21 Induk Ni Surat ("Parent Letter") and 5 Anak Ni Surat ("Children's Letters") as follows:

When examined more deeply, according Jasinaloan again, there are some characteristics that are quite prominent Mandailing language, among others:

First, the phoneme "k" velar and glottal stop at the end of the word denoted by a sign, although different in nature, such as the word "tits" significant "drops" and "bowel movement"; "Sosak" means "fast" (rush ) and "shortness" (breath); "Flare" means "laughter" and "mocked"; "Etek" means "aunt" and "percussion instruments from bamboo". 

Second, the use of sound ( letter ) vocals are very prolific and varied as well as the following examples: 

sa : sarsar, saksak; si : sirsir, siksik; su : sursur, suksuk; se : serser, seksek; so: sorsor, soksok.

ta : taktak, tartar; ti : tiktik, tirtir; tu : tuktuk, tultul; te : tektek, terter; to : toktok, tortor.

pa : pakpak, paspas; pi : pirpir, pispis; pu : Purpur, puspus; pe : Perper, pespes; po : porpor, potpot.

Third, there is a word consisting of vocal groups such as: auditor, uai, ee , and aa. For details, can be seen in the sentence: uai iaua he au i ( meaning: "well I was going"  consisting of twelve vocal group that has never been discovered , such as the shape, in the Mother Tongue owned by other ethnic groups. In addition, the vocals alone can function as a single morpheme as: "a" in the word number Adua (meaning "two" ); "I" can mean "i "  (ie ima word, which means "that") and the prefix "in" (for example isadu word, meaning " there") ,  "e" means "hi" , "u" means "me", and "o" which means "yes" or "you".

 Fourth, greatly affects the intonation on the word meaning. On the basis of the word " bagasse "for example, was instrumental tempo pressure determines the meaning. Ba'gas word meaning "house", while bag'as means "inside". Other examples such as the word "parmangan". With different pronunciations can be significant: (1) like to eat; (2) the money used to buy food; and (3) how to eat. So also with other forms such as da'bu means "drop", and Dabu "means" in a state of falling". 

Fifth, the "root" was instrumental in the establishment of basic words. To detail can be seen in the example the following words: (1) antuk, batuk, kurtuk, lantuk, maturutuk, potuk, retuk, sotuk, tuktuk, utuk; (2) apit, ubit, lompit, sipit, pitpit, jungkit, dalkit, gigit, ancit, singit, rongit, angit, arit, sirit, gorit, ririt; (3) andarohot, dapot, dohot, lolot, morot, korot, sorot, porot,, potpot, lampot, sangkot, sungkot, singkot, sohot ,ngot, tungkot, ingot, sirohot, salohot, moncot, to’pot, topo’t. Of the three examples above each group has relevance meaning. For example the number one has a relationship with sound, in the second example relates to the relationship meaning something minimal, small, and almost, while the third example has a meaning relationship with the place, the process leading to or leaving the premises. 

Sixth, the use of "additive" very productive. In addition to the many particle number, functions and notions that appear more varied. One word can be imbued basis by more than twenty affixes. Prefix ma + Dabu can be : ( 1 ) mada'bu (fall); (2) ma'dabu (already/in case of a fall), and (3) mandabu (dropped). Allomorph or morpheme variations not only in the prefix me - and pe - , but the prefix sa - , eg in the form sambola, sandok, sanggotap. Combined affixes can occur at the end of words such as for word on dokon + (dokonon), + kon (dokononkon), + on (dokononkonon), dorapkononkon. Moreover, the additive can also form adjectives level, for example the word: godang, godangan, gumodang, mago'dang, ma'godang, magodangan, magodangtu, murgodang, murmagodang, murmurmagodang, targodang, tarumgodang, tartargodang, sagodang-godangna. 

Seventh, the use of "particles" are very dominant. Particles that are used include: ba, bo, da, do, to, le, ma, pe, te, and others. In Speech Language (oral), the use of these particles often shortened to an acronym, such as : ro ma ho tu son became Roson, ke he ma ho tu si whispering kesi, and so forth.

Indeed, Hata Somal as Mother Language in Mandailing still able to hold up to a globalized world. But along with the development and progress made during the last decades on various aspects of community life Mandailing, so even this was Somal Hata has undergone many changes. It is characterized by the number of words derived from the uptake of other languages​​, especially those related to science and technology, which is used by students and scholars Mandailing people in everyday communication.It is not uncommon, that after words the uptake into Hata said Somal for them, but no longer the same sense understanding its origin. Examples such as the word "goose" which originally was "trademark" of the kind of goods (cauldron) with a logo image ducks geese, but then in another it means to be Hata Somal, namely "large pot". Thus the word "goose" is ambiguous animals (ducks) and a large frying pan made ​​of iron (metal). Similarly, for the words "Honda" meaningful trademarks and motorcycles. Another thing, for example if the first Mandailing want a piece of string to measure the length spanned by both hands (called: sangkolak, duangkolak, etc.), But now they are already prevalent use of meters and centimeters. In fact, if we look further and deeper will show how many words uptake has become an integral part of Hata Somal longer they use now. Instead, maybe not a few of treasury Hata Somal who already have long gone because they no longer use in their daily lives. 

Still fresh in my memory as a child at home, while playing with peers often one of us, there were wounded in the feet or hands because shards of glass, for example. To treat the wounds we quickly searched bulung balerang, which is a type of leaf vegetable grass smelled of sulfur, which is easily found growing just around the township. After bulung Balerang was found, without the need to be washed first, but immediately chewed in the mouth. After bulung Balerang it becomes smooth , then later placed on the wound so that the blood does not trickle continues. The difference with the current situation, there may be no longer children who know bulung Mandaling Balerang and usefulness as well as for those already used to treat wounds and more confident using the "ubat merah" (antiseptic) which produced the manufacturer and it must be exchanged for money ( purchased ) in the tavern. 

As I recall there was again a word that never again appear in everyday conversation people Mandailing, namely mandersa. In fact, the word mandersa which means "mosque", is a place of worship for followers of Islam, which had long been classified as followers of their religious and devout. Now they named the place of worship (prayer) musojid it with words, which certainly comes from the word "mosque". While the name of a place of worship that were smaller and simpler is suro, which means "mosque", still survive until now. Generally suro was founded on the banks of the river, such as along the Batang Gadis river which flows from south to north through the many villages in Mandailing. 

On the other hand, a trend that is happening in the Mandailing now, especially those who go abroad and then settled in big cities in Indonesia, although there are some of them that does not seem so respect to the existence and benefits of the Mother Tongue by no longer teach their offspring using the language of Mandailing, but not a few among them who still use Mother in communication, as in the "regular recitation" (so-called parwiritan) organized by the association of the owners of the grocery store (parwarung) in Jakarta, as many as 3 or 4 times a year. Parwarung community who still use Mother is also generally do not have high awareness and strong will so that his descendants were able to use the language of Mandailing in everyday life  This was probably due to the time and attention they are much taken for business activities, as parwarung, so that they can keep a decent living (survive) in the major cities. While in the old country (Mandailing) was probably only a few people really care about what and how they were later Mother. The cause may be relatively similar to what is experienced by the majority of the immigrants who settled in urban Mandailing, namely economic trouble. Those who live in the hometown, most of the farmers are still planting rice in the fields and cultivate a garden in traditional forest with limited land area anyway, so to be able to meet the needs of everyday life and the children's school finance they had quite a headache thinking about it.

RELIGIOUS SYSTEMS

 When Islam and Christianity have not entered the territory Mandailing, Mandailing community embraces a traditional religious system based on the belief of a man begu can make happy and hard . The traditional belief system called Sipelebegu. According to the concept of the traditional religious system proficiency level , which is the spirit of man begu are (ancestors) who have died or various kinds of "spirits" whether they are evil or that are not evil. 

The influx of colonial or colonial Dutch government to give effect to the area Mandailing religious system in Mandailing ground . Before the Dutch colonial government entered into prior Mandailing Mandailing area already occupied by the Padri leader Tuanku Imam under Bonjol . The arrival of the Dutch colonial government in addition to colonize also for the development of the religion of Islam , as well as the purpose of the arrival of the Dutch colonial government in addition to colonize also to the spread of Christianity in Mandailing .

The arrival of the Padri a big influence on the religious system in Mandailing, quickly accepted Islam as a new religion by Mandailing people replace their old religious system known as Pelebegu. 

After Mandailing embraced Islam, Christian missionaries spread Christianity, but Christianity spread of development is not so fast, because people Mandailing had already embraced Islam, and until now the Islamic religion as a guide for Mandailing community. But besides the customs also play an important role in life. Islam is the religion brought by Prophet Muhammad SAW who recognizes that God is One God and there is no god but Allah SWT. Religion Islam developed in Mandailing occurred after the second decade of the 19th century.

KINSHIP SYSTEMS

 Before discussing the kinship system, the first indigenous functionaries discussion. According Pandapotan Nasution (2005) indigenous functionaries are those that serve to organize and keep the custom can be well maintained . Indigenous functionaries consists of:

( 1 ) Raja (King), in the Mandailing community structure (according to research Commissie Kruese Stibbe), king consists of:

a) Raja Panusunan Bulung is supreme in accordance with the agreement and at the same time as King Huta ( dorshoofd ) in the hutanya own . King Huta is the highest king of unity some Huta .

b ) Raja Ihutan under the reign of Raja Panusunan.

c ) Raja Pamusuk is king under the rule of Raja Ihutan who led a huta.

d ) Raja Sioban Ripe is the king who is under the rule of Raja Pamusuk who dwell together in one huta .

 e ) Suhu is the king who is under the authority of Raja Pamusuk and Raja Sioban Ripe.

In addition to the king in a traditional ceremony there are some helpers king who participated accompany the king on the giving decisions in the customary meeting that Namora Natoras. Namora Natoras companion is king in the decision making when discussing or completing all of unity huta he leads and oversees the king in running the government .

Mandailing community kinship system is patrilineal kinship systems are based patrilineal, the nature of marriage in society eksogam (marriages performed between the clans). From this was born the marriage between the clans 3 (three) elements are interrelated to each other , give each other, accept each other, listen to each other and behave and act in harmony , harmony and balance. Leadership in the implementation of the customs and the customs upacaraupacara these three elements play an important role, these three elements are Natolu Dalian , ie mora, kahanggi, and anak boru.  

Dalian Na Tolu is interpreted as the buffer furnace consists of three, so that the furnace can be balanced. Dalian Na Tolu in Mandailing society implies, the three groups of people that are the foundation . Tolu Dalihan consists of :

a. Suhut and his Kahanggi is a family group or a clan that has the same lineage in a huta. Suhut and his kahanggi consists of :

1) Suhut is hosted in the implementation of traditional ceremonies (which has a celebration). Was this group which is in charge of everything related to the implementation of the traditional ceremony.

2) Hombar suhut is family and kahanggi one clan with suhut but no one nenek. Hombar suhut not only derived of the Huta (village), but also from outside huta who still have family ties and one clan with suhut .

3 ) Kahanggi pareban family is the first and the third group togather take a wife from the family same. In kahanggi pareban indigenous status is regarded as markahanggi brother by marriage .

b . Anak Boru is a family group can or take the wife of a group suhut. Anak Boru consists of :

1) Anak Boru Bona Bulu who has had a position as a child the first time since suhut Boru huta occupy . This is the first child Boru Boru from the family once took suhut. Boru 's child huta and even helped open the suhut also reside in the Huta.

2) Anak boru busir ni pisang  are children who have parents to take a wife from the group suhut. Therefore children will appear as a child boru ni busir bananas and hereditary right to take iatri of the suhut group .

3) Anak boru sibuat boru  is a child who took a wife of suhut, thus it serves as a anak boru (sibuat boru) .

c . Mora is the family level by taking suhut Boru (wife) from this group. Mora consists of :

1) Mora mata ni ari family group is hereditarily be mora , because lelompok suhut since the first time it has been taking Boru from this Utarakelompok Sumatra University . In a traditional ceremony ni ari mora eye may present as harajaon .

2) Mora ulu Bondar (pangalapan boru) is mora suhut group took place Boru . Mora is a family group that has been given to suhut Boru , therefore hereditary suhut group can take mora Boru of this group .

3) Mora pembuatan boru is a family group took place suhut wife. Mora as a family group for the first time give to the family suhut Boru. Suhut who took direct Boru 's family considers this as a mora pembuatan boru manufacture.

 If Dalian Na Tolu developed, would have mora ni mora, then when viewed from the side suhut, then the position is mora ni mora. Likewise, the child would have a Anak Boru and when viewed from the side suhut, called pisang raut position .

ART SYSTEMS

In Mandailing not known arts community , but the so-called " Uning = uningan " or " sounds " . Mandailing traditional arts community calls them " Uning - uningan ni na ompunta jumolo sunduti " which means the art of the music of the ancestors who passed down from generation to generation .

The traditional art consists of :

 1. Membranophone (percussion) consists of two types :

a) Gondang Boru or gondang dua ensemble is composed of two pieces gondang (barrel shaped two-sided drum) which consists of a gondang jantan and gondang boru, ogung (gong set) consists of ogung boru-boru and ogung jantan, mongmongan consisting of gongs set small size 3 (three ) pieces that panologi,  panduai, pamulosi, one fruit doal (medium size gong) , a talisasayak fruit, the fruit sarune single tongued (single reed), and one person panjeir.

b ) Gordang Sambilan consists of nine different drum side has a name and sizes ranging from the rise to the largest, single-tongued one sarune fruit, ogung boru-boru and ogung jantan chest, one fruit mongmongan (doal) , the fruit is small gong talempong three pieces of the same size, a pair tawak-tawak or talisasayak. 

2 . Idiophone like etek / otuk , gondang bulu, and others .

3. Ende or chanting, among which are :

a) Jeir song is sung at the time manortor. Jeir is singing that tells about the history of a clan, or advice about married life, or a very close kinship called the koum na solkot. Jeir usually sung to the accompaniment of a full ensemble gondang dua and is generally found in the rituals and ceremonies of marriage contained in Mandailing community.

b) Ungut-ungut which tells the story of the singing is an expression of sadness, longing or departure . Ungut-ungut generally done by men either young or old. However bebeapa of women sometimes do. Chanting ungut-ungut generally accompanied by a flute player.

c) Sitogol is also singing that tells the story of an expression of sadness, longing or departure. Sitogol generally done by men either young or old. However bebeapa of women sometimes do. Chanting sitogol generally accompanied by a flute player. Melodic patterns between Sitogol in Mandailing Godang and ungut-ungut in Upper Mandailing is different. 

d) Jengjeng singing is similar to that ungut - ungut song tells the story of an expression of sadness , longing or departure .

e) Andung expression is singing about an event that has occurred for example about death , losing something , and so on . The singing grandmother generally without any accompaniment instrument but sometimes also accompanied by brass uyup - uyup or tulila .

f) Marbue-bue put the kids are singing , usually performed by the mother to euthanize her . Fill singing usually pengrapanpengharapan the good life in the future if anakanya has grown .

4.  Tortor not the same as for the implementation tortor dance based on the philosophy of Mandailing customary, therefore tortor has meaning, form, nature and characteristics are based on the custom.

In the execution of offenders tortor consists of two groups: the manortor and pangayapi. That manortor marching ahead, while pangayapi lined up behind and manortor row is a respected group. As for the mangayapi, usually mora groups and indigenous kings. For example, if the manortor it is mora then that it is a mangayapi anak boru. Couples who manortor should not be of the opposite sex unless at tortor na poso bulung. According to the group who did tortor, the position and extent manortor someone who can be distinguished by:

a) Tortor suhut, kahanggi suhut, mora and anak boru;

b ) Tortor raja-raja;

c ) Tortor Raja Panusunan Bulung; and

d ) Tortor na poso bulung .

EPILOGUE

Mandailing ethnic groups are those derived from hereditary Mandailing wherever he lived, including in "pandaraman" though (Medan Tembung) . 

Customs "Markoum Marsisolkot" in Mandailing agreed to wear to both the ceremony be named "siriaon" (ceremony of joy) or ceremony "siluluton" (mourning ceremony), whwre customs by "markoum marsisolkot" contained in some institutions customary namely: (1) patik, (2) ugari, (3) uhum, and (4) hapantunon. 

- Patik is customary rules that should not be violated, if breached will be punished, as the servant as a rule used for guidance for all activities in life can create affection, or does not cause conflict or friction to the public. 

- Ugari was appointed as customs regulations. So customs of an area does not undermine customary. 

- Uhum is violation above legal sanctions against such regulations patik, ugari, uhum, and hapantunon. Uhum or sanction the violation ranging from reprimand, fines, stocks, driven out of the village, and the death penalty. 

- Hapantunon is one of the customs that aims to refine the human relations or other human. Hapantunon provide to the community and family relationships were studied ethics or ethics in day-to-day or hang out in the family ties in the partuturon. 

Mores "markaoum marsisolkot" saying this lately as well as Dalian Na Tolu. Dalian means stone hearths, and na tolu means that three, that 's three stone menjujung one container or a custom, three elements different groups but uphold the Indigenous Mandailing container, which consists of Kahanggi, Mora, and Anak Boru. 

- Kahanggi is a group that consists of the siblings of our own and coupled with a fellow clan groups. Kahanggi element also includes saama-saina (same father - the same mother), saompu (the grandmother), saparaman (the father), sabana (collateral), sapangupaan (grandfather's siblings), and sakahanggi (person -rang one clan in the village ) . 

- Anak Boru is giving girls from our group or kin group who received from the Mora girls. And usually the child's family Boru respect to the mora her. 

- Mora is a group of brothers - brother of the wife - or wives of our party taking place daughters in marriage . From the results of deliberative decision of this group or of a third party Kahanggi, Anak Boru, and the creation of custom Mandailing is Mora said Markoum Marsisolkot customs. When one group of them is not included, then the ceremony Traditional customs Mandailing based Markoum Marsisolkot not created, or in other words dropped altogether. 

In Mandailing clan adheres derived from the surname of the father through or called patrilineal. People who patrilineal lineage or clan. The genus contained in Mandailing among others: (a) Nasution, (b) Lubis, (c) Pulungan, (d) Rangkuti, (e) Batu Bara, (f) Dulae, (g) Matondang, (h) Parinduri, (i) Hasibuan. But Lubis and Nasution clans is the most number of citizens in the area Mandailing. 

Every member of society has a clan, the clan will put his name behind his own name. Because this is a tradition that has been fused with life Mandailing Society long ago. Marga is a that has the values ​​of solidarity within the family and in society. People who are considered as brothers or a clan called markahanggi descent . 

Another extensive kinship system of genera are also present in Mandailing community. Kinship system is based on the existence of a blood bond and the bond of marriage between members of the clan that exist in society. Ties of blood and marriage gives rise to a social system that is based on the so-called Dalian Na Tolu kinship. 

Gandoang, May 22, 2014.