"dongung-dongung"

Between 'Pior' and Love 

By Edi Nasution 

Introduction

LIFE IN Mandailaing past society has been characterized by a cultural value system that does not allow for interaction open (free) between boys and girls, so that however the flame burning love between them must be done (combined) in secret. 

In such circumstances, the language leaves (bladerentaal) is an alternative means of communication to express heart's content. For example, a young man wants to say "do not get any separation between us" to her lover, the young man will send the leaves of plants: simardulang-dulang ('ulang' = do not), leaves sitata ('ita' = us), and leaves sitarak ('marsarak' = split). For more details see the paper by Drs. Z. Pangaduan Lubis titled "Mandailing dan Kita: Suatu Perkenalan Awal" (1990) as "Discussion Mandailaing Culture" at the Faculty of Letters USU Medan. 

Although the "language leaves" (bladerentaal) has been popular in the past, but it is also possible existence of obstacles for a young man or a boy and a girl who wants to express to each other's heart. As the difficulty met to deliver leaves, feelings of mutual unwilling  or fear when "gayung tidak bersambut​​" (rejected). Given these barriers, it does not mean the young man desperate to be able to captivate the girls wanted. Apparently, there are many ways that can be taken, where one of them is to use a musical instrument called 'pior'. 

Organological and Classification 

Pior is a sound instrument made ​​of bamboo, wood, areca sheath, and parts of the cane as a binder. Of a round piece of wood and lightweight (timber named atinar or goti) formed into sheets of wood whose length is approximately 80 cm and width 10 cm, made ​​a hole in its center axis. 

Then the sheet was formed into a wooden windmill 'double plate', and the two ends fastened to a pair of powerful sound tool called 'dongung-dongung'. Dongung-dongung is made from a piece of bamboo named 'bulu Poring', whose length is about 15 cm from the 'book' is intact up to the cut edges taper, and about 3-4 cm in diameter bamboo. 

In the hole axis are given a sort of "pen" made ​​of small bamboo, while the wick is made of bamboo round. And the extension axis (in the back) is equipped with a wind direction regulating stem of betel nut tree ('Laklak'). Laklak is useful for finding the direction the wind is blowing, which in turn pior device is placed on the vertical bamboo tubes and has a "buku" or "ruas" on near the transverse axis. Furthermore, through the vertical hole bamboo tube is inserted milestone logs as pior poles. Pior pole length is adjusted to the needs, then planted on the ground. 

After pior perfectly fixed, then appabila prontal wind blowing against pior, pior so it will rotate vertically along dongung-dongung each attached at both ends. As a result of turning dongung-dongung, then there was a clash "column of air" on the tube dongung-dongung. Furthermore, this clash of the air column produces the "vibe", and with a certain frequency of this geteran will produce noise or buzzing sound. 

We know that sounds pior stronger at night because it is in line with the principles of physics, where at night the air is more dense on the surface of the soil, and consequently the sound produced pior curved downward, while in the afternoon the opposite. 

In connection with that has described above and also in accordance with the instrument's classification method proposed by Curt Sachs and Hornbostel (1881-1969), the 'pior' is equipped with 'dongung-dongung' This includes the classification of musical instruments 'aerofon'. 

Use and Function 

Pior is generally installed in hilly areas, or can also be tied to the lowland kuini or mango tree, in order to get more wind. As has been put forward at the top, where pior is equipped with two musical instruments (dongung-dongung), which is made from a piece of bamboo cut taper, tied at both ends. Making this clear dongung-dongung actions deliberately designed by a young man for a particular purpose. In this case to captivate a girl who coveted the creator pior. 

According to information from some parents, dongung-dongung previously smoked with incense, as an introduction to the incantations that will be spoken by the creator pior. With the expectation that the 'noise' generated 'dongung-dongung' (called 'pitunang') can deliver the desired desire pior makers (youth) to a girl who wanted. Usually after pior fixed within a few days, it could be her intended child began to wonder to myself, daydreaming, and overcome by longing. 

In these circumstances the usual · girls began to show a reaction to finding someone dear to his heart, but he does not know who on earth. He started acting actively associate and occasional visiting relatives outside the village. In a situation like this can likely meet with the young man pior makers. After meeting with the boy, the girl felt something 'thing' that touches the deepest feelings, and he felt drawn to the personality of the youth. 

In an atmosphere like this encounter, 'perhaps' the young man was not only rely on the power of 'pitunang' alone, but he might as well wear a 'glamor' extras, such as fragrant-Haruman or prayers (mantra) certain designated for the girl child, to be more impressive about the young man to receive love pior makers. So the relationship between them can be established familiar, and the girl felt safe, peaceful, and protected on the side of the youth, and the most likely "gayung" (tit) was intercepted. 

Departing from the above description, and although the author has not had time to document the sound of 'dongung-dongung' (a monotone voice), and 'mantras' are spoken by the creator pior, the authors argue that the behavior is not a practice pior makers 'magic'. Therefore, the creator and master pior not use force and occult laws that exist in nature to achieve its objectives. But it is a form of 'religious', this is in accordance with the concept proposed by JD Frazer in his book The Golden Bough (1890), that "religion is a system of all human actions to achieve a purpose by way of thrusting themselves to the area and power of spirits such as spirits or gods, and others who occupy nature". 

In the period before the introduction of Islam to Mandailing, the people there embraced the religious system called "Sipelebegu". It turns out that the religious system (Sipelebegu) is gradually lost since the strong influence of the Islamic religion that more and more embraced and beloved by Mandailaing people, and in turn change the mindset of the people about the 'Godhead'. Nonetheless, Sipelebegu religious system (culture) is still remaining despite been colored by Islam. Accordingly, the presence in Mandailaing pior, as fixed as in Tor Sijanggut - Huta Pungkut (Mandailing Julu)now is probably the remnants of the religious system 'Sipelebegu' is colored by Islamic religion. 

Closing 

As described above, where 'pitunang' can be used to lure and subdue the heart of a girl. Therefore, 'pitunang' is an allure of using 'sound' ("dongug-dongung") as a medium for certain purposes. 

In fact "pitunang" is not only used for the purpose as above, that there are times when mounted on a means of transportation, such as 'cart'. Pitunang to the cart is mounted on 'markusip' (two metal plates as a means of sounds such as "bell"), located at the edge of the wheel axis: left and right, or mounted on a 'gonto' (bells) are usually hooked in the neck buffalo or oxen pull carts. 

There is also hanging in the cart. The use of 'pitunang' on the parts that produce this sound is to captivate the subscription so that they lay their goods to the owner of the wagon pitunang put in his cart. 

In Mandailaing, we know about the youth event "markusip" (tradition dating by way of whispering between young men and women were confined walls of the house at night, see Edi Nasution, Muzik Bujukan Mandailing, 2007), and it turns out this markusip tradition did not escape the use of a variety of musical instruments that use 'pitunang' like 'tulila', 'sordam', or 'genggong' (jaw's harp). 

Furthermore, it can be assumed (by the author Edi Nasution and Ir. Hafis Nasution) that the tradition of 'pior' appears earlier than tradition 'markusip' when viewed from the aspect of socio-cultural and technological, in which the system of cultural values ​​in the tradition of 'pior' very strict and tools musical 'pior' itself produces only one sound or a humming sound (drones) continuous (monotone), and the perpetrator is still a secret. 

While the cultural value system of the future has begun to loose markusip tradition, and have been wearing various brass instruments are more melodic (has some holes tones), as well as the offender has begun to show courage. 

Finally, since the development of technology to reach the villages as a means of "listrik masuk desa" (lighting rural electrification), and the era of information (tv, radio, newspapers, etc.) that greatly affect the "mindset" Mandailaing society, so that both traditions 'pior' and 'markusip' in relation to the lost romance began with the times.*** 

Published in Harian Waspada Medan, 1990.

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