Mandailing history

MANDAILING: 

HISTORY, 

INDIGENOUS, 

AND ARCHITECTURE

                                                   

INTRODUCTION

Mandailing tribe or ethnic group Mandailing is one of the several hundred native tribes of Indonesia. From ancient times until now the tribe for generations inhabiting own ethnic region located in South Tapanuli, North Sumatra Province. According to tradition the Mandailing ethnic territory was named Tano Rura Mandailing which means the land is Mandailing valley. But now is the popular name Mandailing, together with the names of ethnic groups inhabit. In this connection, a book entitled "Mandailing: History, Indigenous and Architec-ture" authored by M. Dolok Lubis (kingdom of Tamiang) consists of three parts, the first concerning Mandailing History and Tradition, second the Traditional Architecture Mandailing, and third on Custom Ornaments Mandailing symbolism.

The first part of this book consists of five chapters, namely: 

The introductory (chapter one) contains a description of the origin of the name Mandailing;

Chapter Two contains a description of the District of Mandailing Natal, covering six sub-topics, namely the history of Mandailing Natal area, administrative area, geography, topography, land area and population, and the potential of the region.

Chapter Three contains the history of the development of Mandailing which includes three sub-topics, namely the origin name Mandailing, Highways Mandailing origin and indigenous tribes that inhabit Mandailing.

Chapter Four contains the structures and systems Mandailing customary law, which includes three sub-topics, namely the elements Dalihan Natolu position and function Dalian Natolu.

Chapter Five contains the governance structures of indigenous peoples Mandailing, which includes two sub-topics, namely Raja and Namora Natoras.

The second part of the book consists of a single topic, which is the traditional architecture Mandailing which contains two sub-topics, namely the customs building and building structures.

And the third part of this book is also a topic, namely ornaments.

BOOK SUMMARY

Part One: History and Tradition Mandailing

Local district level II Mandailing Natal (Madina), is the southernmost district of the province of North Sumatra regional level established under Act No. 12 of 1998 and approved on November 23, 1998. District is the result of the expansion of the area of ​​the Regency of South Tapanuli. Mandailing has the potential diverse region, with sufficient resources and vast fertile agricultural areas to be developed such as coconut, oil palm, rubber, rice, cinnamon, citrus fruit and fish farms. Another is the potential presence of mineral deposits, such as gold, coal, tin, sulfur, iron, copper, zinc, silver, lead, kaolin and marble.

Mandailing existence has been calculated since the 14th century with the inclusion of the name Mandailing, Sumpah Palapa of Gajah Mada in poetry 13th Kakawin Negarakertagama by Prapanca work as the area around the Majapahit expansion in 1287 Çaka (1365) to some areas outside Java. Mandailing at that time is estimated to have grown, with the condition that a homogeneous society, grown and gathered in a constitutional monarchy with a culture that has a high proficiency level in the time.

Centuries before Prapanca, in Mandailing has grown cultured society (based on the historical record of the attacks Rajendra Cola from India in the year 1023 AD to the Kingdom Panai) Barumun upstream along the river or Batang Pane ranging from Binanga, Portibi in Gunung Tua to the valley of the mountains Sibualbuali in Sipirok. It is characterized by the presence of people with the surname Pane in Sipirok, Angkola and Mandailing.

In a book written on the history of Batak Toba Old classic literature (Tonggo-tonggo Siboru Deak Parujar), also referred to as the Mandailing name place of origin of the Batak Toba ancestor. It is estimated, Tonggo-tonggo was created after the birth Siraja of Batak (6th generation Siboru Deakparujar and Siraja Odap-odap) in the year 1305 AD Siraja Batak believed to be living in the Mandailing land which later moved to Toba and continues to grow. This is also confirmed by Pangaduan Z. Lubis in his book 'The story of The origin of Highways in Mandailing.

Mandailing name probably derived from the Mandehilang word (Minangkabau language, meaning that the mother is missing), said Mundahilang, said Mandalay (Burma town name) and the word Mandala holing (in Portibi royal name, GunungTua). Munda is the name of the nation in Northern India, who fled to the South in the year 1500 BC because of the insistence of Aryan Nations. Most nations Sumatra Munda entered through the port of Barus on the west coast of Sumatra.

Mandailing a history of the origins of the clan which allegedly originated in the 9th century or 10. Majority of the existing genera in Mandailing is Lubis and Nasution. Ancestors Lubis clan named Angin Bugis from South Sulawesi. Angin Bugis or Sultan Bugis sailing and settled in Hutapanopaan (now Kotanopan) and develop his descendants, until the child who holds Namora Pande Bosi III. Highways Hutasuhut is the next generation of offspring Namora Pande Bosi III, which comes from a different mother and settled in the area Guluan Gajah.

Harahap and Hasibuan clan also a descendant Namora Namora Pande Bosi III who settled in the area Portibi, Padang Bolak. Alternating Pulungan clan came from Sutan Pulungan, which is the fifth descendant of Namora Pande Bosi with his first wife who came from Angkola. While the carrier is Baroar Nasakti Nasution clan, the child of a marriage between Batara Pinayungan (of royal Pagaruyung) with Lidung Bulan (Sutan Pulungan sister) who settled in Penyabungan Tonga. Highways Rangkuti and Parinduri ancestors is Mangaraja Sutan Pane from the royal Panai, Padang Lawas. Descendants Sutan Pane, Datu Janggut Marpayung Aji dubbed 'the 'Nan Ditakuti', and transformed into Rangkuti who settled in Huta Lobu Mandala Sena (Aek Marian). Descendants Datu Janggut Marpayung Aji spread to several places and one of them to the area Tamiang, bringing Parinduri clan. Batubara , Matondang and Daulae ancestors named Datu Bitcu Rayo and Parmato Sopiak (two leaders of a group of Malays) derived from Batubara, Asahan.

In addition to "air-clan" society, Mandailing area has been inhabited three other tribes, long before the 10th century, the Sakai, Siladang tribe, and Lubu Hulu Muarasipongi tribal. Sakai tribe settled in a small river upstream, and some are also found in the area and Duri Dumai (Riau) and Malaysia. Upstream Hulu Muarasipongi tribe thought to have come from Riau, while languages ​​and cultures, similar to the language and customs as well as Champaign County Coastal. Lubu Siladang tribes living on the slopes of Mount Tor Sihite, language and ancestral language and customs differ from Mandailing and Malay. Similarly, the physical characteristics of the strapping, muscular, dark brown round eyes, a friendly attitude, diligent, and always humble.

Mandailing community in the implementation of the customs and customary law to use a custom system structure called Dalihan Natolu (three furnaces), which implies that Mandailing community embracing social system consisting of Kahanggi, (a group of clans), Mora (kin group girls givers) and Anak Boru (receiver kin group girls). The third element is always together in every implementation of cultural activities, such as Horja (jobs), ie three types: (a) Horja Siriaon is excitement activities covers the birth ceremony (anak tubuan), entering a new house (marbongkot bagas na imbaru) and marry the child (Haroan Boru); (B) Horja Siluluton (Death rites) and (c) Horja Siulaon (mutual aid).

The system of government in Mandailing, before the arrival of the Netherlands is a government led by the dean-dean custom, Raja and Namora Natoras as power holders and custom. Raja in Mandailing consists of several types, namely Panusunan (supreme king), Ihutan (under Panusunan), Pamusuk (raja of the huta, subject to Panusunan and Pamusuk), Sioban Ripe (under the raja Pamusuk) and temperature (below Pamusuk and Sioban Ripe, but not there at all Huta). All the Raja Panusunan in Mandailing comes from a clan that ancestry Lubis in Mandailing Julu and Nasution clan in Mandailing Godang each sovereign in its territory. Namora Natoras consists Namora (one who became the head of each raja parompuan kinsfolk kahanggi is raja), Natoras (one of the oldest of the parompuan), temperature (the clan to which a raja Panusunan/Pamusuk but not the descendant of raja) and Bayo-bayo Nagodang (they are not semarga with the raja, who come together at a certain time to the Huta).

Part Two: Traditional Architecture Mandailing

Traditional architecture Mandailing discussed in this section are custom buildings such as Bagas Godang and Sopo Godang in several places in Mandailing Julu and Mandailing Godang. Study are part of the roof structure and tutup ari, body building, shape and arrangement of pillars, stairs and courtyards.

Bagas Godang and Sopo Godang roof pattern consists of two features, namely (a) Sarotole, the peak is a flat line, meaning openness and charitable heart, (b) Silingkung Dolok Pancucuran, the peak is a curve, charitable nature of significant liver. Tutup ari, a triangular shape under the roof and placed on the roof of the four-way Bagas Godang, which has a roof and roof cross four forward and backward, meaningful sign of strength, never give up. Tutup Ari cap shape also symbolizes bindu matogu is Dalihan Natolu as symbolism. Both sides sloping tutup ari has a name and meaning. To the left named Gaja Manyusu which means every poor should be helped. Hypotenuse named naniang pamulakkon right side, meaning that every being helped must know yourself. The top tutup ari called salopsop, cross-shaped sword that Raja holds meaning and legal customs. The meaning of each ornament is arranged in closed ari ornaments on the topic discussed in the last chapter of the book.

Body building is covered wall called dorpi, it means protection from outside interference. Body building consists of a front room, middle, bedrooms and kitchen. Front entrance door is called pintu ari marngaur, which means that every entry will be honored by the raja/ Namora Natoras. At the entrance stairs are carved human heads symbolizing shaped ulu balang as guards, meaning that every guest should permit to enter. Space on the Bagas Godang  consists of Pantar tonga (living room), bedroom, parangin-angin (front room), Hanan halan (forbidden room), a special room for the raja and spa pantar na bolak (deliberation room) and storage space.

The shape and arrangement of the pole on Bagas Godang and Sopo Godang varies widely according to the building, but the principles of drafting and odd numbers will always follow the numbers 3,5,7,9 which contain a specific meaning in customary symbolism.

Stairs in Bagas Godang, the location and number has significance, adjusted to the status and position of the building owner. In Bagas Godang number of the steps is the most, with nine rungs while Sopo Godang, the number of the steps of seven. Number of steps seven, five, four and two, respectively found in the royal family, the same family surnamed of Raja and commoners.

Alaman (experience selangseutang, debt Siala mardenggan) is a stretch of flat ground in front of Bagas Godang, serves as the activities associated with traditional ceremonies and the protection of people, if there is a fight. If there is noise in the village, and ran toward troublemakers this page, and when he has reached that page, no one has the right to judge, except the Raja and Namora natoras.

Part Three: "Bolang" (ornament)

Custom ornamental motifs on Mandailing buildings have shapes of plants, animals and objects to use. Ornaments are placed on the lid ari, by way of woven and braided and use the colors red, white, and black. There are 33 types of ornaments with specific meanings, which are (a) Bona bulu is described by the shape of bamboo stems erect march composed, meaning that the village now has a bona fur (the king who founded the village) and has become a leader; (b) means Bondul na Opat floor with four corners, meaning that the king and the village elders would hear the case as fairly and not discriminate against people; (c) Panji-panji (flag colors) which is a symbol of tradition, that the areas have customary laws, manners and urbane; (d) Raga-raga, which forms the bamboo planks are arranged crossed, meaningful ban on married with one clan, because it would be like tangled threads of his life; (e) Suncang duri, which form the composition of fish spines opposite direction, meaning that the guests who came to be entertained; (f) mata ni ari, which form the sun shines, meaning that the king be protective and pleasing people (g) Manuk na bontar, namely white chicken, meaning everyone will be heard in the error behavior Sopo Godango, given the appropriate punishment, released a white chicken and innocent people who were expelled from the village; (h) Loting pak-pak, the tool lighter than iron, meaning each person must strive and work to make ends meet.

ANALYSIS

Part One: History and Tradition Mandailing

If viewed in the structure of the writing, the book written by M. Dolok Lubis basically consists of three major parts, namely the Mandailing history, customs and architecture. However, technically the presentation, the author has unified discussion of the history and customs, so that some topics so do not support the previous description. For example, the first part is chapter one, the introduction did not describe the importance of the book is structured. Fill in the introductory part of the more suitable it is in discussion Mandailing history. Discussion of the history and customs that are combined in one piece, causing some of the data is often repeated discussion. Topics history and customs should be separated, so that the distribution of chapters in each section more evenly. In this book, part of the very many number of its chapters, while the two only two chapters, even part three did not have a chapter.

The first part of this book extensively covered the Mandailing history and customs. In the description explained that basically, Mandailing has been around a long time, ie before 1023 AD It can be proved in three ways, namely: (a). The historical record of the attacks Rajendra Cola India in the year 1023 to the royal Panai, Barmun upstream; (b). Kakawin Negarakertagama, text 13th, prapanca work, (around 1365 AD) was first published by the Dutch scholar Dr. J. Brandes 1902 and (c). Classic Literature Batak Toba, Tonggo-tonggo Siboru Deakparujar, which were made after the birth Siraja Batak, in the year 1305 AD.

Explicitly, the description in the section is able to provide enough information about the Mandailing history clear, but it is less precise formulation structure. The author immediately start the historical existence of Kakawin Negarakertagama Mandailing precisely, whereas the subsequent discussion there is other data that figures year earlier, so that the lay reader will probably assume that Mandailing existed since approximately 1365 AD, when in fact the existence of Mandailing alleged to have existed even earlier, ie 1023 AD.

Mandailing existence at the beginning of the 10th century further strengthened with the description of the historical development of Mandailing topic in the next chapter (p.13). Here described, that from some unknown source Mandailing derived from the word 'Mandehilang' and 'Mundahilang'. Munda, is the name of a tribe in Northern India who moved to the south, because of an attack Aryans in 1500 BC. At the end, there is no definite decision about Mandailing, and the authors did not dare to conclude anything. Polemics about the origin of the name is Mandailing since long been debated by society, however, there is agreement that Mandailing has been around a long time.

If viewed in a discussion about the origins of the clans in Mandailing (p.17), wrote that the ancestors of the Mandailing surnamed Lubis comes from Goa kingdom in South Sulawesi. In the discussion very clearly described the genealogy of the clan according to some sources referenced. The question is, what about the early history of the show that Mandailing also came from India (p.13). At the end of the discussion of the clans (p.26), the author also includes some data on indigenous tribes that inhabit Mandailing, long before the 10th century consisting of three parts, namely the Sakai tribe, clan and tribe of the Hulu Muara Sipongi and Lubu Siladang. Of the three tribes, explained that the tribe Lobu Siladang have different physical characteristics with the other two tribes and more similar to the posture of the Indian society, which is high, straight, dark brown round eyes. It is estimated that this Lobu Siladang tribes are the people empire of the Indian Mandala holing left of the group, when the Majapahit troops entered this area in 1287 Çaka (1365 M) and hide in the mountain slopes of the Tor Sihite, and form their own groups and very covered by other tribes. Very little explanation about the native tribes who inhabited Mandailing on this book, so there is still a lot of lingering questions, especially about the differences and similarities with other tribes, especially the "air-clan" and regarded as the actual Mandailing. There is a possibility, that they were the first inhabitants who settled in Mandailing earth. Thus, this phenomenon can be a good entrypoint to explore all of the original parts as bermukimnya culture, architecture and cultural landscapes that exist.

Discussion of the origin and history of the Mandailing clans (p.17) shows that Mandailing ancestors came from several different places, namely India (evidenced by the Lobu Siladang tribal groups); Riau (Hulu Muara Sipongi tribe); South Sulawesi (Lubis clans), Padang (Highways Nasution and Pulungan), South Aceh (Highways Rangkuti and Parinduri); East coast of North Sumatra/Batubara-Asahan/Tanjung Balai (Batubara, Matondang, and Daulae clans). Thus, Mandailing community not only from South Sulawesi, but also some other areas inside and outside the country.

Dalian Natolu a social system that is incorporated in a custom order and structure consisting of Kahanggi, Mora and Anak Boru. Kahanggi is kinship (kinship) among people Mandailing a clan. Mora is a group of relatives giving girls in marriage (bride giver), while the Anak Boru is a relative of the recipient group girls (bride receiver). The social system serves as a mechanism to implement custom. In Mandailing community life, customs and practices can not be separated from the system. The only device does not exist, then all activities will be done. This suggests that, within his life daily, Mandailing community respect and appreciate the elderly. However, older people who are not necessarily respected high-minded, but rather protection for all relatives, siblings and even others who are nothing to them in carrying out any activity in Huta. Every individual, whoever the person, a descendant or not, the same surname or not, or even newcomers even have the same opportunity to express an opinion.

Mutual respect and appreciate it even more emphasized in the discussion of the leadership structure in Mandailing. Raja, in Mandailing only as a symbol, that an huta have gone through a process of certain customary. Raja did not autocrats, but very democratic because the government authorities and customs, the king did not work alone, but together with Namora natoras. Here more clearly evidenced, that with such a leadership structure, each individual voice in society can be represented aspirations. Mandailing community has the privilege to resolve any problems, namely marpokat (deliberation). If the deliberation, the device is not present, then the deliberation canceled. Each device is representative of each of the different, ranging from old people to ascend the throne, the king's brother, the genus but a different descent, the people who lived in different genera but Huta. Each of them, have the same rights and obligations in solving any problem, if one is not present, then the discussion will be postponed.

Part Two: Traditional Architecture Mandailing

An overview of the architecture in this section as it feels less complete, as shown only custom building alone. This may be understandable, because the customs building visually able to make itself as a focal point in the Mandailing village (banjar, lumban, huta and so on). Speaking of the physical architecture of course not just the buildings, but also residential neighborhood, neighborhood awoke (build environment), outdoor spaces such as open space, in the spaces, landscape, street furniture, and many others.

In the case of book Mandailing: History, Indigenous and Architecture by M. Dolok Lubis, no problems discussed are described at the micro level, meso or macro, so the discussion is more a collection of descriptions of some architectural objects randomly selected in two places, namely Mandailing Godang and Mandailing Julu. In fact, Mandailing Julu and Mandailing Godang have different architectural features. Some discussion will probably result in a sharp analysis, if the discussion is only focused on one place, for example, only in Mandailing Godang. In fact, the authors themselves assert that traditional building located in Mandailing have the structure, size and shape are distinctive and different (p.49 and p.53).

In the discussion of indigenous building (hal.51), explained that in the future there Bagas Godang and Sopo Godang, but from the research I have done, in Mandailing Julu course there are some variations in the location of Bagas Godang and Sopo Godang. Sopo Godang not always be in front of Bagas Godang, but highly variable. Therefore, it can not be justified that in the future there Bagas Godang and Sopo Godang. Unfortunately, the authors did not explain in the village where the position is as it was found, so that this information can cause confusion for the lay reader.

However, such a review can be used as guidelines to determine the function of building Mandailing custom, ie Bagas Godang and Sopo Godang complement building, hopuk. If concluded, Bagas Godang has several functions, namely (a) as a place to stay the Raja; (b) as a traditional building which indicates that the areas have custom fittings; (c) as a gathering place to do custom work, and (d) as a shelter for every member of society. This function shows that the king does not have the absolute occupancy, because in fact the building was built jointly by the people so that the people also have the right to use the building. However, the use of occupancy by the community tailored to the needs and certain times, such as the activities of indigenous villages. Hopuk as a complement to traditional building is a symbol of social welfare. If the customs building is owned jointly, as well as with hopuk. Every member of the community who lack food, can have recourse to the Raja and Namora natoras to take rice in hopuk. This phenomenon further confirms a few things, namely (a) the position of the king is borne toward his people; (b) a harmonious relationship between the leader and the led, and (c) the relationship between the family harmonious society.

As with any study that is too broad architecture locus amatannya, study structure (case p. 53/83) is also not based on specific criteria, so that readers will be hard to understand. The author does not classify any structure contained in Madailing Julu, Mandailing Godang and Pakantan, if all structures in the two buildings are indigenous or not, and how the structure contained in the king's relatives houses, such as kahanggi, mora and anak boru? However, it is implied from all the structure is in, among others, is that society is a Mandailing society that (a) the brave and unyielding (closed symbols ari); (b) open (symbol sarotole roof shape and silingkung); and (c) like to work together and help each other (the symbol of the body of the building).

However, it is of interest to the discussion of this structure. Although the position of the king in Mandailing not as authoritarian Raja and sovereign, but in realizing its occupancy (Bagas Godang) remains physically demonstrate a fundamental difference with other dwellings, such as (a) the number of steps and different poles; (b) appearance and physical form; (d) dimensions; (d) bolang (ornaments) and (e) of the alaman (page).

If studied architectural, this may be related to several reasons. The number of steps that are different from most homes not only have special meaning, but also logically it should be adapted to the posture and height of the building. Buildings and high Bagas Godang course requires the number of steps is much more compared to the smaller commoners. Large size of the building automatically require the pillars are much more as support structures and building construction. It shows that even this indirect, Mandailing community in the past has had an understanding of the science of building construction. The physical form is very striking (large and magnificent) was deliberately raised and made with or near-equal basis bergotog together to show the outside world, that their village has had custom fittings. Villages that do not yet have a complete custom Bagas Godang. That is, Bagas Godang is the identity of the place (genius loci). Different dimensions to people's houses is a must because basically Bagas Godang is common property, which at certain times will be used jointly by the king and his people anyway, so its size should be large. Different ornaments are also adapted to the completeness custom that has been owned by a village. The more complete the customary, more and more ornaments, meaning that the greater the responsibility of the king to the people.

Discussion on the page (p.82) in the book should not be put in the item structure, but must be dealt with separately as an object architecture page in the micro level, parallel to the structure. Pages in Mandailing (especially on the front of Bagas Godang) has its own unique phenomenon, and is able to explain some of the incomplete information in this book, such as whether Bagas Godang always dealing with Sopo Godang? Alaman (pages) in Mandailing has its own structure associated with the concept banua in Mandailing but not at all mentioned in this book.

Part Third: "Bolang" (Ornaments)

All ornaments are available in custom building Mandailing consists of 33 species. Each ornament has a special meaning and are described in enough detail to two languages, the language of Mandailing and meaning in Indonesian. The ornaments are all presented as a whole without distinction whether the ornament is in the custom house, customs hall, the king or the relatives of the common people. The author does not put the legend or map key or other instructions (may be more concise in tabulation form) so that the reader is not difficult to identify the presence in each building. Maybe it would be structured if the discussion comes with certain information discussed in the section. In addition, the discussion of this ornament is not accompanied by a final conclusion, so readers must draw their own conclusions.

All ornaments contained in the custom building illustrates attitudes, perspectives, values ​​and customs of the people are very different Mandailing with other community cultures that exist in the area of ​​North Sumatra in Indonesia even. In essence, the discussion about ornaments in traditional building Mandailing describe four aspects that characterize Mandailing, namely customary aspects, aspects of social life, aspects of traditional law and aspects of personality.

Part Two and Part Three of the book entirely quoted from the books written by Drs. Oloan Situmorang, entitled: Recognizing and Ornaments Traditional House Building Mandailing and Its Relationship with Indigenous symbolism (p.25 to p.86).

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Translation by Edi Nasution

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