'DALIAN NA
TOLU': SOCIAL SYSTEM OF THE MANDAILING PEOPLE
PROLOGUE
During the
first ever happens turning point in Greek culture and thought as Plato
interprets the slogan "get to know
yourself", with an entirely new way. Plato 's later interpretation
raises issues that are not just there to pre-Socratic thought, but also beyond
the reach of the Socratic method itself. At the time of Socrates approached the
man as an individual, which, according to Plato are considered to have many
limitations. To solve the problem of self- recognition that, for Plato, we have
to make the design more broadly. Because the individual experiences, we face
the symptoms of diverse, very complicated and contradictory, so we rarely were
able to see it clearly. Humans should be studied from the point of social and
political life. Humans, according to Plato, "is like a difficult text, its
meaning must be described by philosophy".[1]
In the
philosophy of Comte, one of the basic motto used to study human subjective
must, but should not be individualized. What we want to know is not the
individual consciousness, but rather a universal subject. When we formulate
the problem as a 'humanitarian', then we must say that humanity will
not be explained by man, but men that will be explained by humanity. This
problem should be reformulated and re-examined, to be placed on the basis of a
broader and more reasonable. Such a basis can be found in the sociological and
historical thought. "now yourself", says Comte, "is to
know the history".[2]
The main
feature of the real man, his trademark, not the nature of physical or
metaphysical nature -- but his work. Human work is system activities of men
that determines and limits the world 'humanity'. Language, myth,
religion, art, history is important sectors in the world. A "human
philosophy" should be philosophy able to give us an understanding of the
basic structure of each of the activities. Simultaneously philosophy that
should also be able to give us an understanding of all activities it as an
organic unity. Language, art, history, myth, and religion is not a work that is not a work that is not related to each other. They are joined in a single bond. However, this bond
is not a vinculum substantiale (substantial bond) like never understood and
illustrated by scholastic thought, but rather in the form of vinculum
functionale ('bonding functional'). The basic function of language, myth,
art, history, religion why should we dig behind the various embodiments and
pronunciation. In the final analysis, we must try to investigate and find the
same source.[3] Though term "humanity" that
ultimately has meaning, then this means that, although there are various
differences and contradictions between the various forms of activities, forms
of it all toward a common goal. In the long run it will be found prominent
traits, common characteristics, which unites the forms in a harmony.[4]
Based on the
results of previous studies it is known that humans have always lived in a
particular type of group, and they interact, influence each other, love one
another, mutual scuffle, help each other, jealous of each other, and each
squeeze. From time to time the next in history, mankind has been able to form
a broad social system and a large, 'large kingdoms' such as for example, where
it requires a very elaborate practical experience and meticulous organization
and social planning.[5] In places Mandailing community residential places
are located in the interior of the west coast of Sumatra, there are formerly 'small kingdoms'. Each of the 'small kingdom' is a combination of a number of 'huta' (village) called pact with the institution of traditional leadership called 'Namora Natoras' led by 'Raja Panusunan Bulung'. Although a number 'huta' contained
in any "small job" (pact) was generally a "huta anak"
who came from a "huta induk" (mother village) the same, but
each one 'huta' (or also called 'banua') has an autonomous government and under
the leadership of 'Namora Natoras' headed by 'Raja Pamusuk'. As far as is known,
the "little kingdom" ('huta', 'covenant') in the region Mandailing Godang include: 'Gunung Tua', 'Gunung Baringin', 'Panyabungan Julu', 'Panyabungan Tonga', 'Huta Siantar', 'Maga', 'Aek Nangali', 'Muara Soma' and 'Muara Parlampungan', while
in other areas the 'Mandailing Julu' like 'Singengu', 'Sayurmaincat', 'Manambin', 'Tamiang', 'Huta Godang', 'Pakantan Dolok' and 'Pakantan Lombang'.
In terms of
customs and social structure, population 'huta' grouped into three groups of
kinship that is formed by consanguinity (offspring) and the marital
relationship. Kinship group based on marriage relationship is 'mora' ('girls
giver') and the 'anak boru' ('recipient girls'), and 'kahanggi' ( brother-sister in geneologis) is a kinship group formed by consanguinity. The third
group of this family is the main component of their social system, namely 'dalian na tolu' which means "pedestal that three" or "three
pedestal". In other words, the application of the social system ('dalian
na tolu') in social life are absolutely relying on the existence of three groups
of kinship tersebut. 'Huta' population in Mandailing is an agrarian society, and
they adhere to the principle of patrilineal (father lineage/men). In this
case, residents 'huta' subdivided into kinship groups called 'marga' (clan) that
is formed by the relationship geneologis. 'Marga' (clan) is a group of people
who are descended from a common ancestor (called 'saompu parsadaan'). An
ancestral clan leaders usually are legendary and always placed at the beginning
of lineage (called 'tarombo') them, for example 'Namora Pande Bosi' is 'saompu
parsadaan' of Lubis clan. People are a clan called 'markahanggi' or 'marsisolkot'.
Given the 'tarombo', each clan can find out the origin and their descendants to the
present number. Clans Mandailing people like Nasution, Lubis, Pulungan,
Rangkuti, Parinduri, Matondang, Daulae and Batubara.
In the
context of Mandailing culture, said 'dalian' is a 'term' that is
able to attract our attention. Because in addition to the terms contained in
their social systems is 'dalian na tolu', 'dalian' word is also used as a nickname
for the boys; part of the 'sentence' in the form of expression of
resentment, and the name of the place to menjerangkan particular container to
cook something on the home kitchen Mandailing people.
'DALIAN' AS A
SOCIO-CULTURAL FACT
In everyday
life people often utter a word Mandailing which is closely associated with
various aspects of their lives, namely 'dalian'. 'Dalian' words as a 'concept' (elementary and fundamental formulation) refers to a group of symptoms or facts
that exist in society Mandailing, which can be observed either directly or
indirectly (abstract).[6]
In
Mandailing a boy called by name designation 'lian' or 'dali' , is short for the
word 'dalian'. When parents send their sons to do various things, for example,
to draw water from their wells , the father or mother will say : "Lian,
buat jolo aek sian sumburta i" ('Boy, first take water from our wells').[7] 'Lian' nickname is actually not only used by the parents for the boys
call their own. Other people who are older than the boy can call or address
him by name 'lian'. Although a man old enough age, he can still be called by
the name of lian by people older than her age. But on the contrary, a man
will not call another man whose age is much older than him as lian because it
was not worth doing.
In daily
life there are times when a person expresses his frustration to a friend or his
brother, saying : " bahatan na si mu dalian , uboto dei " ( a lot of
reasons, I was him ) . The emergence of a sense of frustration that his friends
or relatives , for example because it does not go nevertheless willing to grant
his request by always looking for reasons or excuses that do not make sense .
For example, someone wants to borrow some money to a friend, many times he
repeated his request when they met , but it does not give her a variety of
reasons that are likely making it up, so it makes it irritated and angry , and
go out, swear it.
As a human being by nature live in pairs that are born with different sex , the opposite sex is the daughter si lian called the 'taing', is kependekatan tataring word.[8] In the house of the Mandailing called 'bagas', where 'tataring' placed in the kitchen of the house at the courant the rear. Construction of 'tataring' rectangular made of boards as walls and floors, in which evenly filled with soil and solid. While the form of the jib poles made of wood, and placed on the under firewood. On the ground that it laid flat and dense stone with three triangular position called 'dalian', where 'dalian' and on top of that the housewife (also called 'induk ni tataring') put the udon tano ('pot') to cook the rice .
The third
addition to the above facts, the word is also found in terms 'dalian' at 'dalian na
tolu' ie Mandailing social system.[9] In terms of social structure as 'dalian na
tolu' system consists of three functional kinship groups into its major
components. Two of the three groups of kinship that is 'mora' ('poster girl')
and 'anak boru' ('recipient girls') formed by ties of marriage, while the
other one is 'kahanggi' ('have the sama surname') formed or shaped by consanguinity or
relationship descent.[10]
By looking
at the four above-mentioned facts it can be seen that the basic definition of
the word 'dalian' is a 'pedestal' or 'resting place'. In
Mandailing cultural context, which adheres to the principle of patrilineal
society (or patrilineal male), boy is a beacon of hope for their offspring; 'dalian' word in the phrase pique "na bahatan si dalianmu, uboto dei" means "reason" or "pretext" that can be
interpreted also as the foundation for evasive; mention 'dalian' to boil the
cooking spot on it is also meaningful foothold in accordance with the function
of the stones used as 'dalian', not the names of the stones physically but its
usefulness as a rock his name has eternal stone [11], and the last word 'dalian' in
terms 'dalian na tolu' also significantly pedestal. 'Dalian na tolu' pedestal means that three or three pedestal, three groups of kinship ('mora', 'kahanggi' and 'anak boru' formed by ties of blood and marriage relationships)
that serve as the foundation or foundation for the 'dalian na tolu', is a social
system Mandailing.[12]
KINSHIP GROUP AND SOCIAL SYSTEMS
One expert Mandailing cultural, ie Pangaduan Lubis propose a hypothesis that the concept 'dalian na tolu' in the context of indigenous communities and cultures derived
from Mandailing, not from society and other cultures because 'dalian na tolu' ancestors created the Mandailing as an abstract concept, is results of their
thinking is then used as a stool or a foundation to establish a social system.
With full awareness of their use 'dalian na tolu' can arrange to live together in
ways that are considered ideal. In the social system 'dalian na tolu' there are
three groups of kinship ('mora', 'kahanggi' and 'anak boru') used functionally
to realize and implement 'olong' (love or affection) among fellow citizens Mandailing
which is bound to one another by kinship, namely the relationship between
individual citizens are given a position as 'mora', 'kahanggi' and 'anak boru'.
Because Olong fellow citizens, the indigenous philosophy Mandailing, an original
source of custom. Such a philosophy that emerged through Mandailing expression
in the language that says 'olong do mula ni ugari' or 'olong do bona ni adat'.
That is, the love or affection origin or the origin of the custom. Through
another expression, but still similar, also mentioned 'olong maroban domu', 'domu maroban parsaulian' , which means compassion brings familiarity, and
familiarity brings the common good.[13] In connection with the ancestors
that Mandailing create 'dalian na tolu' as a social system. In a sense dalian na
tolu used as a mechanism to create and execute 'olong' among Mandailing people in
social life that the citizens Mandailing obtain welfare in their lives from
generation to generation.[14]
Along with
the creation of a social system 'dalian na tolu' ideal form of 'big network', the philosophical - symbolic Mandailing memolakan themselves as a
'mesh' form an equilateral triangle. Every corner is a vital
position in the rights and obligations of each group kinship. Therefore, the
peak placed mora kinship group, and the other two angles placed kinship groups 'kahanggi' and 'anak boru'. Position three can be switched at any
time due to the practice of marriage and marital relations is precisely what
creates the sides are stretched to link all three to form the basic pattern of
socio-cultural life of the Mandailing a large triangle. In it is functionally
integrated large number triangle triangular tiny follows the basic pattern that
becomes a reference. As a totality, the big triangle with triangle small
triangle into it transformed into a social system dalian na tolu . As is the
case with a 'net', the entire rigging network united by a rope
from a binding handle peak. According to the philosophy of the Mandailing ,
'rope grip' that Olong that unites each group Mandailing kinship
and community members in a social system 'dalian na tolu', philosophically -
symbolic that can be described as follows:
Everyone
Mandailing directly receive status or social position in social life as mora (kinship group members 'mora'), kahanggi ('kinship group members 'kahanggi') and 'anak boru' (members of the kinship group 'anak boru'). In practice
everyone Mandailing according to custom at one time may have a position and a
role as a 'mora', but on other occasions and can also act as a child domiciled 'kahanggi' or 'anak boru', where in each kinship group is also attached to the rights
and obligations of each are governed by various kinds of social norms that most
high cultural value and abstract, ie 'olong', can be realized in real life.[15]
In order 'olong' can be done well among the Mandailing, according Zainuddin Pangaduan Lubis, the
ancestors of people Mandailing creating various social norms that correspond to
dalian na tolu . Social norms with respect to moral and ethical called 'apantunon' ('courtesy') . Apantunon is an aspect that is very fundamental and
critical to the implementation of 'olong' in social life. For if each resident
Mandailing know or be aware of and comply with their rights and obligations as
well as run by good morals and ethics in accordance with 'apantunon', Olong will
succeed in their lives . In this connection it can be seen the fundamental
meaning of the phrase that says : "pantun angoluan, teas amatean". That is civilized
life, uncivilized perish.
In order to
regulate the rights and obligations of each of the communities in the running
life together as the people who are related, precisely partuturon created as a
sub-system of 'dalian na tolu'. By using partuturon as a sub - system of 'dalian na tolu', then each member of the public determined the rights and
obligations in accordance with their social status, either as a 'mora', 'kahanggi' and 'anak boru'. In this case, 'partuturon' as an abstract concept,
or actualized manifested through speech. In this way, then any person as a
citizen to express his 'partuturon' to others. For example, if someone says 'tulang' or 'mamak' to someone, then the person who uttered the term kinship (speech )and the person who is the target of the speech was saying that by
itself aware of the rights and obligations of each when communicating with
utter and hear the term kinship 'tulang' or 'mamak'. That is, people who like to the 'tulang' or 'mamak' realized that he was face to face with his 'mora' and 'mora' before her as a 'anak boru' that he is a resident 'anak boru'. Instead the target of
kinship terms (said 'tulang') pronounced it realized that he was dealing with a
person who serves as his 'anak boru' and his son before he serves as 'mora'.
At the same time each one at a time into the consciousness of morality and
ethics that applies to each self . That is , people who like to said 'tulang' or 'mamak' shall be respectful of the people who called the 'tulang' or 'mamak'. For
according to the rules of morality and ethics that are based on 'dalian na tolu', that 'anak boru' must 'somba' ('respect') his 'mora'. Instead of people who were
subjected to 'tulang' or 'mamak' said it mandatory to be friendly and familiar to the
people who call it a 'tulang' or 'mamak'. For according to the rules of ethics and
morals in 'dalian na tolu' called 'apantunon', 'mora' shall electrolytes ('coax') his 'anak boru'. Such rights and obligations of morality and ethics that applies
to the 'mora' and 'anak boru'. The rights and obligations of the moral/ethical
basis so it becomes fundamental to the implementation of the tasks that apply
to each person in his capacity as a mora and children Boru according 'dalian na tolu' social system.[16]
In addition
to that described abov , there are other social norms. In his capacity as a
child to carry out the functions 'anak boru' as 'sitamba naurang siorus nalobi' ('the enhancer is less the deduction is more'). Because of such obligations , the 'anak boru' also known as 'Juljul tu jolo na manorjak tu pudi' ('protruding forwards kick back'), which means the child has been properly defend the interests of 'anak boru' and his glory of 'mora'. 'Anak boru' also described as "si tastas nambur' ('waster the morning dew'), which means 'anak boru' are obliged as a
precursor ('front line') to resolve the problems faced by its 'mora'. All
that must be run for 'anak boru' obliged "manjuljulkon Morana" (raise the
dignity of his 'mora'). Instead 'mora' obliged to electromagnetic "maranak Boru" ('love and cherish their 'anak boru') in order to always be ready 'anak boru' that "manjuljulkon Morana". Against 'kahanggi', every person should
always try to be careful. For 'kahanggi' very important position and role for
each individual for a variety of life issues such as the implementation of
customary marriage, death, and make a living in advance and discussed (called 'marpokat') with 'kahanggi'.[17] In this case, the parents are always
reminding to "manat-manat markahanggi" (be careful of 'kahanggi') to avoid
disputes arising among them are a clan. People are a clan called 'markahanggi' or 'marsisolkot' or is expected to be always cooperate in dealing with a wide
variety of life challenges , such as the explicit and implicit in the 'ende-ende' (poem) following :
Songon Siala
sampagul ("As fruit 'Siala sampagul')
Incat tu tu
rap rap toru (Equally up together down)
Saulak young
malamun ago (When fully ripe all at once)
Magulang
young rap margulu (If always hugged tightly rolled")
As explained
Pangaduan Lubis in one of his writings, that the principles underlying the
moral and ethical as well as the rights and obligations that must be met and
implemented by each person Mandailing associated with social systems 'dalian na
tolu' raised to the community in the form of 'tolu apantunon', ie 'somba marmora' 'elek maranak boru' and manat-manat markahanggi'. This is the most
basic manners in the lives of citizens Mandailing. If the third 'apantunon' internalized and practiced by everyone Mandailing, wherever they are going to
be able to live with tranquil. Because there is such a guarantee already
saying 'pantun angoluan' ('manners of life'), but instead 'teas amatean' (uncivilized destroy). Such guarantees are equipped with eyes that said
teacher tips 'roa sisean' (any that appear in the eye can be used as subjects)
, and choose the best according to the instructions conscience of humanity.[18 ]
EPILOGUE
Before the
Japanese occupation, which was soon followed by the independence of the
Republic of Indonesia, that at that time, even though people have been
colonized by the Dutch in Mandailing less than a century, but Mandailing
community alive with traditions or customs that bind tightly. But starting
from the declaration of independence of the Republic of Indonesia in 1945 up to
the present has so many social and cultural changes in society Mandailing.[19] Similar to the state of the other ethnic groups in Indonesia in general,
people are relatively frequent contact Mandailing and get along, even the
creation of a sense of brotherhood that is pretty close as a result of the
marriage between the members of other ethnic groups, especially the ethnic
groups located in the northern part of the island of Sumatra.
The
occurrence of more frequent contact between the community and other communities
with different cultures are different, according to Doyle Paul Johnson,
provides an opportunity for each of them to assess their own community. Rapid
social change can create habits and beliefs that have been established it
becomes irrelevant or obsolete, and in turn is able to stimulate the emergence
of alternative ideas (counter) against the existing establishment, as well
as the answers (solutions) to the problem problems that arise from social
change. Rapid social change is almost always accompanied by the emergence of
tensions and divisions in the social structure and cultural gap (cultural lag) as well as discontinuities. All of this is experienced as a social problem
which is not well-established tradition of providing answers ready. Seeking a
way out, sometimes resulting in the questioning of traditional assumptions and
create new forms. But it could also sought to defend the traditional
assumptions, to interpret the way back , which means adapted to the new
situation.[20]
Accordingly,
the society characterized by a fairly rapid social change, or people who are
open to many cultures or subcultures, many people expected to see the beliefs
and practices that exist in the social environment they live with an attitude
of intellectual neutral and objective.[21] Because after all, according to
Ernst Cassirer, to understand human beings there is no other way but to
understand the life and behavior[22], or in other words, human beings can
be understood through human culture itself. [EN]
Gandoang ,
January 15, 2014
Edi Nasution
FOOTNOTES
[1] Ernst
Cassirer, Man and Culture : An Essay On Man, (Jakarta : PT Gramedia, 1987)
, p. 97.
[2] Ibid,
p . 98-99 .
[3] Ibid,
p . 104 .
[4] Ibid,
p . 108 .
[5] Doyle
Paul Johnson, Classical Sociological Theory and Modern, (New York:
Scholastic, 1990) , p. 15 .
[6] The
concept is a name that is use to indicate and classify perception and our
experiences. Linking a particular name to an object, experience, or events,
is a very important first step to be able to analyze and understand it. One
reason why the concept is not just a reflection of the fact of our perceptual
experience is typically because the concept is an abstraction of the experience
and allow us to make generalizations from specific experiences. According to
McKinney " all the concepts are constructs when they are developed from
experience" and "all the concepts are generalizations and
generalizations contain all abstraction". The concept not only reflect
the uniqueness or experience in its totality ; concept refers to the character
of the same perceptual experience with other experiences. Ibid, p. 35-36.
[7]
English speech is not a single phenomenon or uniform , but contains various
elements that are not located on the same level, both biologically and
systematically. We must try to find order and mutual relation between elements
of determinants, we have to distinguish the various layers of narrative.
Layer of the first and most basic of course the language of emotion. Most
human speech is at this layer. But there are forms of speech that shows a very
different type . There are no words merely be INTERJECTION ("calls"), not necessarily the expression of feelings, but rather part of the
sentence syntactic structure and logical. Ernst Cassirer, Op.Cit. , p. 44 .
The words "natural" and not "artificial", but the words
were not related to the nature of external objects. The words do not rely on
custom or habit convention solely , words have roots deeper than that. The
words are accidentally expression of human feelings , shrieks, and
appeals. Democritus said that human language was derived from certain sounds
are purely emotional, and Charles Darwin showed that the sounds or behavior -
expressive behavior is governed by certain biological needs and used in
accordance with the laws of definite biological . With this approach , the old
puzzle of the origin of human language can be addressed in a way that truly
empirical and scientific . Ibid, p. 174 and 176.
[8] In the
context of 'dalian' as a place to put the container to cook something,
understanding tataring is a "cornerstone" for laying dalian place (three stone). Without 'tataring' containing solid ground and a flat surface,
then dalian will not be able to be placed and arranged on tataring it properly
(upright and sturdy) in a triangular position.
[9] 'Dalian
na tolu' social system is also called a customary 'markoum marsisolkot' , meaning
"custom berkaum relatives". This term is formed from two words
namely basic and sisolkot koum each klasifikatoris meaning in the context of
the kinship system. 'Koum' is a term that is referred to by ties of marriage,
while 'sisolkot' referenced by consanguinity. Therefore, people who are a clan
called 'markahanggi', and commonly also called 'marsisolkot'. While understanding 'koum' include more members and the scope is very broad because it integrates 'mora' kinship groups, 'kahanggi', and 'anak boru', close neighbors and so forth. By
considering this term preceded 'markoum marsisolkot', 'markoum word and not vice
versa ('marsisolkot'), may not occur by chance and without any particular
meaning contained therein . With the hypothesis that "language to
determine the pattern of human culture", it is likely that the term 'markoum marsisolkot' is a reflection of cultural patterns, or at least there are cultural values contained therein are rooted in custom or habit Mandailing people. The evidence suggests that people do not seem to prioritize 'sisolkot' her in life, but more put 'koum' the socio-psychological and territorial closer to him. See Zulkifli B. Lubis (1987) in Edi Nasution ,
Tulila: Muzik Persuasion Mandailing, Penang- Malaysia: Arecabooks, 2007),
p. 20. According to Johnson, institutionalized cultural patterns in the
social structure, in which individuals internalize these cultural patterns in
the orientation subjektifnya and then reveal it when an individual berintekrasi
each other . Their relationship in real life is interdependent and penetrate.
Doyle Paul Johnson , Op.Cit. , p. 5.
[10] In
addition to the three groups of kinship ('mora', 'kahanggi' and 'anak boru'),
in Mandailing community there is also a kinship groups called 'marga' (clan).
Highways molded or formed by blood relationship (geneologis), because the
clan is a group of people who are descended from a common ancestor. Z.
Pangaduan Lubis, et al., set Notes Release About Mandailing, (Field: Pustaka Mediasarana, 2010) , p. 122. For example, in Mandailing, Nasution
clan is believed to be a group of people who are the descendants of a character
named 'Sibaroar' ('Sutan Diaru') as their ancestors all. Therefore people are a
clan of people who called 'markahanggi'.
[11] Compare with Z. Pangaduan Lubis who said that "Normally dalian always interpreted those words as a furnace used to menjerangkan container for cooking something. In this sense, 'dalian' or furnace understood as something tangible in the form of three pieces of stone are arranged such that it can be placed in a container for cooking something. In this sense therefore, 'dalian' is something that is made up of three components in the form of three pieces of stone. Therefore, if we interpret the words of the furnace where menjerangkan dalian container to cook something, of course it does not need words 'dalian' tolu accompanied by words that mean three. Because words dalian in the sense that it had such meaning as something that is made up of three pieces of stone. If in terms of dalian as furnace na tolu added another word, it means that three, then the words mean 'dalian na tolu' three furnaces. Three would furnace means a furnace means consisting of nine stones as its components. Because the furnace consists of three stones. The term 'dalian na tolu' has absolutely nothing to do with the sense of dalian or furnace as a place to cook something menjerangkan container. Cause for such things enough words or terms used dalian alone. The words or terms that already means a furnace that consists of three pieces of stone as its components" . Z. Pangaduan Lubis, Op.Cit., p. 116-117.
[12] According to Ernst Cassirer, human language is often associated with or derived from the ratio of the ratio (the human mind), but proved incapable of any definition to explain things thoroughly. Pars pro toto it alone, that part which is considered as a whole. Because in addition to "conceptual language" there is also "emotional language". Human language is not the first expression of thoughts or ideas , but the expression of feelings, affections. The term "ratio" is woefully inadequate to understand the forms of human life in all the richness and diversity of forms, all of which it is a symbolic form or in other words, human language is a symbol. By being aware of human language as a symbol we would be able to explore new avenues for understanding human existence, a path toward human civilization. Ernst Cassirer, Op.Cit., p. 40 .
[13] Z. Pangaduan Lubis, Op.Cit., p. 119-120.
[14] Ibid, hal.,123-124.
[15] Ibid.
[16] Ibid, p. 124-126.
[ 17 ] In the socio- cultural life of the Mandailing, also known 'mora' as 'ulu bondar' (the base of the trench as a source of water to irrigate the fields) and 'parserean' ('girls taking place'). While 'kahanggi' also as 'jait domu-domu'. That is 'kahanggi' role is to bring together and unite or as an intermediary and the intermediary to be able to realize the wishes and interests between of the 'anak boru' and 'mora'.
[18] Z. Pangaduan Lubis , Op.Cit., p. 127.
[19] See Edi Nasution , Op.Cit., p. 77-82.
[20] Doyle Paul ohnson , Op.Cit. , p. 9-11.
[21] Ibid, p. 10.
[22] Ernst Cassirer, Op.Cit., p. 19.
===================================================
This article was written as an expression of gratitude to
cultural anthropologist and Z. Pangaduan Lubis who have
a lot of researching and writing about Mandailing .
Mauliate godang simatobang nami .
Horas Mandailing ! ! !
==============================================
In addition, there are also 'special terms'
which also contain word 'person', such as: 'ordinary people' - mostly men;
ordinary people (not experts); layman; foreigners (i) 'others'; people
from other countries, (ii) persons who are not known, the boss the person or
group of persons of high social status that society etc.; person crew: a term
for people who came from Minangkabau; layman (i) the 'ordinary people'; (ii) persons who are not experts in the field of science; crowd: general; public; public, community (at large); Westerners - people who
live in the west hemisphere, especially Europe and America; whites; person
back - 'smack' ; wife; great people - people of high rank; officials;
magnifying; grown man; ordinary people - the common people, not the rank or
not the nobility; exiles - those sentenced to waste; stranger (i) the
foreign person; nomads; (ii) those who trade; merchant; insiders - people
who are on in one environment (work, class, and so on); payday people
- those who work be rewarded; servant (footmen, maid, d and so on); 'orang gedean' - 'smack' person or group of persons domiciled or high social
status in society; person halimunan (i) people can disappear Karrena yagg
have occult; (iii) stealth; refined person (i) the spirit; jin, (ii) those swept away people who wander everywhere; trick
people - other people, not families; those downstream - the (population)
living in downstream river (estuary) ; the upstream people (residents) who
live in the upper reaches of the river (in the interior), the forest (i)
persons who live in the forest, (ii) an orangutan; villagers - people or
people living in the village (not in town); the rich (i) persons who many
possessions; wealthy; (ii) persons who held the rank of (resident) high,
(iii) the call to the wife of the rank or the venerable; keblangsak people -
orphan; bum; - the city or residents who live in the city; - white
Westerners (especially Europeans and Americans); - outsider that does not
include the environment (class, work, etc.); - loitering (i) persons who
roam; (ii) persons who are not work; - straight honest man; -
freedom is not a slave (servant) ransom; person free; - young (i) persons
who are young, (ii) youth, (iii) artisan salung (dance, and so on); - 'ki' waves of people who are very agitated behavior ( such as people who almost
died ), the food (i) persons who are still living in the forest; those of
indigenous peoples, (ii) the designation for the Malay ethnic group in the
country who still live in the forest; coastal people - people who live in
coastal areas; smart people - 'ki' shaman ; psychic: he was forced to bring in
smart people in the house to ward off things that are not desirable; crowd -
general; public; masses; the soap - the downy mildew; those albino; guy
next door - neighbors; those related by marriage - the one who
marries a member of the clan if it is viewed; setangga people - neighbors;
civilians - people who are not members (official) military; person farmer -
farmer; cultivators; parent (i) the father and mother; (ii) (the
parents) who are considered elderly (scholars, experts, and so on), the
people who are respected (respected) in the village; elders; adoptive
parents - men and women who became father and mother or somebody based on
customary law; foster parents - people who finance (schools, etc.) that is
not his own child on humanitarian grounds: the distribution of funds - foster
runs smoothly; person hick (i) the villagers who live far away from the
hustle of the city, the village, (ii) persons who reside in the upper reaches
of the river; 'orang-utan' - hefty ape found only in the forests in Sumatra and
Kalimantan, red hairy brownish, no tail, life of fruits, leaves, and buds; introspective; pongo pygmaeus. 
