ORJA

TRADITIONAL CEREMONY ('ORJA') IN MANDAILING:
AN INITIAL OBSERVATIONS

By Edi Nasution

PROLOGUE

The words 'adat-istiadat' ('custom') is theplural form of the word 'adat', while the word 'indigenous' itself absorbed into Indonesian from Arabic. Definition of 'adat-istiadat' (adat) is "allrules, regulations, acts, and so on which has become a habit of life forgenerations" (tradition).1 In our country (Indonesia), 'adat-isiadat' is 'heritage' that still exist in our society that ispluralistic up until now, because it ('custom') it is an order that regulatessocial life traditionally, from one generation to the next. In the 'adat-istiadat' (adat) that contained 'system of cultural values', 'outlook on life' and 'ideology' are embraced by every 'ethnic group' (tribal).

The ceremony is a series of actions or deeds that are bound to certain rules based on customs and belief systems (religion). Types of ceremonies in public life include death ceremonies, marriage, and the inaugural chief, birth of a child, and so on. Thus 'traditional ceremony' is a ceremony conducted by generations prevailing in an area. In this case, each region has its own traditional ceremonial, and usually closely associated with historical elements. Therefore, the traditional ceremony is basically a form of public behavior that indicates an awareness of his past. Society explained about her past through the ceremony. Through the ceremony, we can trace the origins of both the places, characters, something objects, natural phenomena, and so on.

'The system of cultural values' is the highest level and abstract in each 'culture'.2 This is caused bythe ' cultural values' is a “conceptof what life in the minds of most people who are considered valuable , valuableand important to their lives”, so the ' cultural value system ' that serves asa guide to give 'direction and orientation' in the lives of each ethnicgroup (tribal) . Because ' concept  ofa 'cultural values' usually of a general nature , then he (cultural values) have avery broad scope and sometimes difficult to explain rationally . Preciselybecause it is a general, broad and abstract that is so ' culturalvalues ' that are in the emotional life of theindividual. That is why ' cultural values ' in a culture that is owned by a group of ethnic (tribal) can’tsimply be replaced with the values of theculture of ethnic groups (triba ) else.

In the culture of ethnic groups, both complex and simple, there are a number of 'cultural values' are inter-related and form a system (a system of cultural values) which is a guideline of ideal concepts of 'culture'3 owned by an ethnic group. According to a famed anthropologist C. Kluckhohn (1953), that the 'culturalvalue system' there are 5 (five) 'basic problem' in human life, is as follows:

1 . Regarding the nature of human life

       There isa culture that sees human life is a bad thing and sad , therefore, should beavoided . But there are also other cultures who view human life is a bad thing, but people can try to make a good and pleasant thing.

2 . Regarding the nature of human works

        Cultureis the view that man's work is intended to allow life and provide a positionand honor . But there are also others who consider culture as motion produces arich life should be a lot more work.

3 . Regarding the nature of the place of humanityin space and time

        Cultureis an important view of human life in the past and take the guidelines asactions. Instead there are many cultures where people have a narrow view oftime . There are also other cultures are oriented as far as possible in thefuture are considered important.

4 . Regarding the nature of man's relationshipwith nature

        Culturalview that earthshaking nature as a human and just give up without trying much .In addition , there is the culture which holds that the universe can beresisted by humans for trying to conquer nature.

5 . Regarding the nature of man's relationshipwith his fellow

        Cultureis very concerned with the vertical relationship between man and his neighbor .While there are other cultures that emphasizes human relationships with eachother horizontally . And there is also the thought that human life does notdepend on other people in his life . Individualism considered high if the manshould stand alone in his life . Ambitious got the goal with minimal help fromothers.

Into fivebasic problems mentioned above can be understood by first observing how thecultures that exist in this world makes the concept. In this case, the 'way oflife' (world view) should be separated from the concept of 'cultural valuesystem ' that contains most of the values adopted bya group of ethnic (tribal) have been selectively by individuals andgroups of citizens. In contrast to the concept of 'ideology' which is a 'wayof life and system of ideals' to be achieved by each individual in society .But the more specialized nature than the 'system of cultural values' and  ‘ideology' is not used inconjunction with the individual. Mannered society tends to be more orderlylife in performing various problems of social life. Similarly, 'adat-istiadat' (adat) is still used in our ethnic groups in various 'areas', includingin Mandailing as one of the ethnic groups in Indonesia.

In general, the 'traditional ceremony' (orja) in Mandailing can be divided into three (3 ) main parts, namely (1) Siriaon is 'excitement' (such as theimplementation of the ' raditional wedding ceremony 'called maringanan or marbagas); (2) Siluluton is'sadness' (such as the implementation of 'traditional ceremony of death'called mambulungi) , and (3) Siulaon is namely 'workmanship' (like  ‘opening a new village ' called mamungka huta).

In addition to the 'cultural values ', theother important things that need to be understood in every culture 'ethnic group' is 'a form of culture'. In this case, the notion of 'cultural form' isa reference to the Latin word 'colere'which means it is doing, cultivate, and maintain land or fields (Soerjanto Poespowardojo , 1993). But there is another opinion says, that the word 'culture'is as a development of the compound word 'cultivation', which means power andwisdom. Therefore they distinguish between 'budaya' and 'kebudayaan’ (culture). In this case , 'budaya' is the power of the mind in the form of creativity, initiative and sense, while 'kebudayaan' is the result of creativity,initiative and a sense of it.

Understanding the nature of this agrarian then began to be applied to things that arespiritual (Langeveld, 1993). Definition of 'culture' in another sense stated byAshley Montagu and Christopher Dawson (1993) which defines 'budaya' or ‘kebudayaan' as a way of life , which is related in some way or 'mode of life', which embraced by a nation in which radiated 'specific identities' of thenation. Meanwhile, according to TheAmerican Herritage Dictionary (Kotter and Heskett in 1992), ‘culture' is formally defined as an overall pattern of behavior that is reflected in sociallife, religion, the arts, and institutions, as well as all the results ofthe human mind and work on a certain human entity. Meanwhile, Koentjaraningrat (1981) provide a definition of 'culture' that is systemically whole idea ,action , and human work in order to be a society that belongs to human beingsby way of learning. In this case, 'culture' has 3 (three) form, namely:

1 . The form of the culture as a complex of ideas, values , norms , rules and so on

      Thefirst manifestation is the ideal form of culture. Abstract nature, can’t betouched and photographed. It is in the nature of the human mind . Now thisideal culture many archives stored in a computer card, computer tape, and soon . The ideas and the ideas of this man many living in the community and givelife to the community. The ideas were not independent of each other butinterrelated into a system  calledculture or cultural system , which in Indonesian is called ‘customs’ (adat).

2 .Theform of the culture as a complex pattern of activity and human action insociety

        Beingsecond is called the social system or social system, i.e. the pattern of humanaction itself. The social system is composed of human activities that interactwith each other from time to time, which is always in a specific pattern. Thesocial system is concrete so that it can be observed , photographed and documentation.

3 . Cultureform as objects of human handiwork

        The third manifestation is called physicalculture, which throughout the physical result of human work in the community.It is highly concrete form of objects that can be touched , photographed andviewed. All three aforementioned culture form the ideal life and customsregulate and direct human action good ideas, actions and man's work, produce cultural objects physically. Instead of physical culture to form a particularenvironment that increasingly distanced humans from the natural environment that can influence the thinking and actions.

Custom ('adat-istiadat'), norms4 and legal are 'cultural values' which isuseful as a guide to direct and oriented life of a general nature. Considering'cultural values' includingthe highest value in the community, which forms its abstract and general,the 'cultural values’ was not able to be operated easily. 'Cultural values' it remains to be spelled out in theform of 'norms' that are operational. However, if the 'norms' is toogeneral and broad, then the 'norms' is , it can’t regulate the actions ofindividuals and the individual can also be confusing. 'Norms' can be includedin scientific institutions, institutions aesthetic, religious institutions, andothers. There are also educational norms, political norms, norms of justice,economic norms, and so on. In every institution there are a variety of positionsin each individual who acts in the role of social interaction. An institutionand sub-sub institution very closelyrelated to an integrated system anyway. Systems to a wider range called 'universalcultural elements’. In this connection, in Mandailing there are two (2) 'longterm' (traditional phrase) that is relevant in the discussion of this topic ,namely ‘Adat Dohot Ugari’ (customs and norms) and ‘Patik Dohot Uhum‘ (laws and regulations).

TYPES AND FORMS OF TRADITIONAL CEREMONY (‘ORJA’)

As far as isknown there are three (3) types of traditional ceremonies (‘orja’) in Mandailing: (1) ‘siriaon’ (‘fun’), (2) ‘siluluton’ ('sadness'), and (3) 'siulaon' ('workmanship'). While based onthe shape of its implementation is divided into three (3) levels, namely: (1) ‘orja godang’, where cattle areslaughtered buffalo (‘longit’), andthe parties are invited pretty much kinship group ‘dalian na tolu’ (‘mora’, ‘kahanggi’, and ‘anak boru’), ‘raja-raja torbing balok’ ('huta’ leadersneighbors), ‘namora natoras’, and the ‘raja panusunan bulung’; (2) ‘orja manonga’, where cattle areslaughtered goat, and the parties are invited kinship group ‘dalian na tolu’ (‘mora’, ‘kahanggi’, and ‘anak boru’), ‘namora natoras’ and ‘raja pamusuk’ in ‘huta’ ('village') where ‘orja’ implementation, and (3) ‘orja menek’, where cattle areslaughtered chickens, and the people who are invited are only limited ‘koum-sisolkot’ (the-relatives) are thenearest course.

If a person (a 'nuclear family') was about to hold a traditional ceremony (‘orja’), then he should first agreed witha kinship group of his clan, namely ‘kahanggi’ ('sisolkot'), to achieve 'domu ni tahi' ('mutual agreement') that the intention to carry outtraditional ceremonies (‘orja’) wasrealized. For that, they usually first implement 'pokat menek' ('little deliberation') to implement consensus inresidence (home  of the clan as theirbrother (‘suhut’) wishing (intend) toimplement traditional ceremonies (‘orja’), and in 'pokat menek' that theydiscuss important matters concerning implementation for agreed together. In this case, there is a traditional phrase that says: “tampakna do rantosna rim ni tahi do gogona”. That is, "a dealis a source of strength and togetherness". Correspondingly, there is alsoanother expression that is “rukrek ni paraumaroban rapotna”. That is, "despite the cross - opinion every assemblybut it will eventually be able to create cohesiveness and an agreement".

After a few key points regarding the implementation of traditional ceremonies (‘orja’) is agreed upon (‘sapokat’), then a few days later then performed subsequent greater deliberation, namely 'pokat godang' by inviting the presence of kinship groups ‘dalian na tolu’ (‘mora’, ‘kahanggi’, and ‘anak boru’), another kinship group (such as ‘mora ni mora’, ‘anak boru ni anak boru’/’pisang raut’), as well as the ‘Raja Panusunan Bulung’ and ‘Namora Natoras’.5

‘Pokat godang’ activity is usually heldin the evening after evening prayers finished, and the show begins with thefirst ‘marpokat’, is ‘manyurdu burangir adat’(‘napuran’)6 by ‘anak boru’ or ‘pisang raut’ in turns to face before the ‘Raja Panusunan Bulung’, ‘Namora Natoras’, and so on to the ‘mora ni mora’, ‘mora’, ‘suhut’, and others. After completion ‘manyurdu burangir adat’, then they are doing activities ‘markobar’ ('customary speech'), which was started by ‘kahanggi ni suhut’ as  ‘opening' to explain their intention to holda traditional ceremony (‘orja’). So that in turn ‘markobar’ is ‘anak boru’, ‘pisang raut’, ‘mora ni mora’, ‘mora’, and terminated by ‘hatobangon’, all of which expressedsupport for the implementation of traditional ceremonies (‘orja’) it, and then show 'marpokat' it closed with the reading of aprayer by clergy. In the event 'pokat godang' has been agreed and assigned jobs ('tasks') of each kinship group andother parties within the framework of the organization of traditional ceremonies (‘orja’) such as forexample ‘naposo nauli bulung’ ('the young people') assigned to ‘pataonkon’ (invited community leaders and families of relatives to attend the traditional ceremony, both who live in villages where the traditional ceremony organizing and to neighboring villages) and ‘mangoloi’ ('serve the guests eat together'), ‘umak-umak’ ('mothers') assigned to ‘mardahan’ ('cookrice') and ‘ama-ama’ ('the father') for ‘marmasak’ ('cooking side dishes').7

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

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

‘Orja Siriaon’ (traditional wedding ceremony) in Mandailing community is still on going traditionally. In this case, the customary marriage ‘manjujur’, which is 'exogamy patriarchat', where after the traditional wedding ceremony is held, the 'bride' to leave his clan and into the ‘marga’ (clan) and her husband became head of the family and the children born of the marriage will follow the ‘marga’ (clan) from his father. Ideally marriage within society customs Mandailing itis among ‘anak namboru’ with 'boru tulang'-his.8 Application custom ‘manjujur’ intended tomaintain the balance of the woman 's family for the loss of a family member who has entered into the husband's family members. As for the 'materials ' (objects) that will be given as honest is a sere as 'dowry' (called ‘tuor’) and submit honest term iscalled ‘manulak sere’ meaning for thepresent purposes as an aid to complete the girl for her luggage (such as buyingmattresses, clothing, etc.) or for an additional cost of providing traditional wedding ceremony (‘orja’). In theprocess of ‘manulak sere’ this theprospective groom are required to bring ‘batang boban’ ('dowry') which is the amount agreed in advance to the prospectivebride.

                         Chart 1 . Said ego (youth) based on those relationships affinial.9

When sitting alone in the aisle, the bride and groom (‘namorapule’) wearing 'traditional dress' like 'ampu' as a 'cap' of the groom, andheaddress for the bride on the head and 'gajah meong' worn around his. In Highborn marriage (‘namora-mora’), after the bride and groom live ‘mangupa-upa’ procession and give ‘goar harajaon’ (special for the groom), and both are accompanied by musical ensembles ‘gondang dua’ (‘gondang topap’) when ‘manortor’ (‘custom dance’).

In addition, the ‘Raja Panusunan Bulung’ also ‘manortor’ with ‘Namora Natoras’, ‘Raja-raja Tording Balok’, ‘mora’ (and ‘mora ni mora’) are in-‘ayapi’  (‘isembar’) by ‘anak boru’ (‘pisang raut’), ‘suhut’ with ‘kahanggi’ and ‘naposo naulibulung’; while the ensemble music sounded odd ‘Gordang Sambilan’ in ‘Sopo Godang’ ('customary convention center') by playing a repertoire, and 'custom flags' wasfluttering in the yard ‘Bagas godang’ ('royal palace').

All of itmakes the atmosphere lively traditional wedding ceremony (‘orja siriaon’), which sometimes lasted for seven days and festivenights in a row. In the afternoon after the noon prayers, all those who attendedthe traditional ceremony (‘orja’)that eat together at people's homes that service by ‘Naposo Nauli Bulung’.

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

Traditional ceremony ‘mambulungi’ held at thetime of burial, or can be held at a time yet to be determined in accordancewith the opportunity and ability descent (his family). If the ‘orja siriaon’, 'custom flags' areinstalled in pages ‘bagas godang’ (theroyal palace)  facing out, then reverse the ‘orja siluluton’, 'custom flags' were reversed facing house as a sign of mourning. When the deceased king to be buried taken using a special stretcher called ‘roto’, and the disappearance ofindigenous music ensemble sounded too ‘gordanglima’ by playing a special repertoire also is ‘gondang roto’.

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

EPILOGUE

In our country (Indonesia) is beloved there are various types and forms of traditional ceremonies conducted by ethnic groups, including the Mandailing people thatlive and thrive in the province of North Sumatra. With the various types andforms of traditional ceremonies certainly adds to the already colorful national culture (Indonesia). Moreover, the name is the traditional wedding ceremony ,in every ethnic group has a different way between the one with the other. Suchas for example traditional wedding ceremony as an important event in the lifecycle of the human race , considered sacred and need to be remembered. To thatend, made his rite. Implementation of thetraditional ceremonies of a society in general is very interesting, because ithas a uniqueness, sanctity, as well as cultural values and morals contained in it, is also a local wisdom (localgeneus) ours can be a source of ideas for doing creative work and innovativein the various fields of art. [EN]

Gandoang , December 20, 2013

FOOTNOTE

1.See :http://www.organisasi.org/1970/01/arti-istilah-ungkapan-adat-istiadat-kamus-ungkapan-bahasa-indonesia.html , accessed date . December 18, 2013 .

2. The definition of 'culture' according to The American HerritageDictionary (Kotter and Heskett in 1992), which is formally definedculture as a whole pattern of behavior that is reflected in social life ,religion , the arts , and institutions , as well as all proceeds from the mindand human on a particular human entity. Meanwhile, Koentjaraningrat gives thesense that the overall systemic cultural ideas, actions, and results of man'swork in the context of a society that belongs to human beings used as a way oflearning. According to B. Malinowski, culture in the world has seven universalelements, namely: (1) Language; (2) Religions; (3) fine art; (4) Non-ProfitOrganization; (5) Systems Technology, (6) Knowledge System , and ( 7 ) Livelihood Systems.

3. The concept of 'culture' inanthropology and sociology experts "is coming to be Regarded asthefoundation stone of the social sciences. This recent statement by Stuart Chase1willnot be agreed to, at least not without reservation, by all socialscientists, but will fewintellectuals challenge the statement that the idea of culture, in the sense technicalanthropological, is one of the key Notions ofcontemporary American thought. Inexplanatory importance and in generality ofapplication it is comparable to suchcategories as gravity in physics, diseasein medicine, evolutiou in biology. Psychiatristsand psychologists, and, morerecently, even some economists and lawyers, have come to tack on thequalifying phrase "in our culture" to their generalizitions, eventhoughone suspects Often it is done mechanically in the same way that menmediaeval added aprecautionary "God willing " to their utterances .Philosophers are increasinglyconcerned with the cultural dimension to theirstudies of logic, values, andaesthetics, and indeed with the ontology and epistemology of the conceptitself, has become The notion of part of the stock in trade of social workersand of thepractical all those occupied with problems of minority groups anddependent peoples. Important in medicine and in nutrition research is orientedin cultural terms . Literary men are little essays and writing books aboutculture. The broad underlying idea is not new , of course . The Bible , Homer ,Hippocrates , Herodotus , Chinese scholars of the Han dynasty -to take onlysome of the more obvious sexamples -showed an interest in the distinctive life-ways. See AL Kroeber, Clyde Kluckhohn, and Wayne Untereiner, Culture : ACritical Review of Concepts and definitions , (New York : Vintage Books , 1952), p. 3 .

4. Norms are rules of conduct that isclearly defined , detailed , unequivocal and unambiguous . While the ' behavior' is always repeated in patterned and organized called 'habit' .

5.In traditional ceremonies now inMandailing, the term ‘raja panusunanBulung’ and ‘namora natoras’ replaced with the term ‘hatobangon’ ('the people respected/elder ) and ‘alim-ulama’ (Islamic scholars ) .

6.  In ‘napuran’ presented by ‘anak boru’ or ‘pisang raut’ is equipment 'betelcustom' which consists of : (1) ‘abit naso ra buruk’ (‘custom cloth'); (2) a type of container ‘salipi’ form of woven ‘pandan’ are decorated with 'beads' andred thread black, and white (‘salipi’placed on the 'custom cloth'); and (3) indigenous ‘burangir’ along with the accessories (‘burangir’, ‘timbako’ ‘soda’ and ‘sontang’) were placed on the ‘salipi’. According to Raja Junjungan Lubis, that collects five types of completeness iton the sheet of betel leaf betel properties, flavor, and differents type,similar to gathering people of different thoughts and opinions for deliberationand consensus (‘marpokat’). Thenchewed betel until blended, which means mixing with all the elements thatunite to achieve a unity of opinion (‘sapokat’), as the old saying goes: "round water for vessels round the word forconsensus". Melting all kinds of different elements of the betelcompleteness becomes just one hue symbolizes "unity determination and mutual cooperation. Essence of 'betel indigenous' is symbolized deliberation, unity,and mutual cooperation. In this connection, a cultural Mandailing Z. PangaduanLubis said: "anggoa inda tibalburangir inda adong dalian na tolu”, "if there is no 'betel custom', then there is no talk about customs, and traditions can not be implemented without the Dalian Na Tolu. See: Edi Nasution, Tulila : Muzik Bujukan Mandailing, (Penang - Malaysia : ArecaBooks, 2007 ), p. 132 .

7. Description of the processes and  stages - stage activities ‘markobar’ ('customary speech'). See H. Armeyn Nasution, Hata Bou: Mandok Ulang Agoan, (Medan: Bindu Nusantara Foundation , 2013) , and also M. Bakhsan Parinduri, Panduan Markobar Dalam Budaya Mandailing (Medan: CV. Deli Graphic, 2013).

8. ‘Anak namboru’  and ‘boru tulang’ is said (name designations based on kinship) in Mandailing community. ‘Anak namboru’ is said of the woman to the boys from ‘namboru’ (‘bou’) of the women were based onkinship, and the man opposite her call (daughter of brother/sister of his father) with ‘Boru tulang’.

9.   Edi Nasution, Tulila : Muzik Bujukan  Mandailing... Op.Cit , p. 70 .

See too: http://gondang.blogspot.com/