Ancestral Cultural Heritage

Reviving the Culture Ancestor
of the Mandailing People

By Edi Nasution

The reality of a 'nation-state' which shows the condition of cultural and ethnic diversity, the government tends to take a policy to adopt the principle of 'multi-culturalism'. In the principle of 'multi-culturalism' no awareness that the 'nation-state' is not singular , but rather consists of many components that different.¹

In this world, Indonesia is one of the 'multi-cultural nation' largest. Various plurality in Indonesia consists of a diversity of social class, ethnicity. race, gender, and so on. This can be supported by the following data : (a) is a country that has a ± 13,000 islands; (b) the population of over 200 million;  (c) have a ± 656 ethnic groups; (d) has more than 360 local dialects; (e) diverse religion or belief in God Almighty (Soebadio, H., 1983; Yaqin, AM, 2005), and (f) Indonesia consists of 34 provinces. The living conditions of the multicultural society in the macro can be a motivating factor or otherwise as inhibiting the process of  'national development' in various fields (See Koentjaraningrat, 1982; Ihromi, TO, 1984).²

As an ethnic entity in Indonesia, People Mandailing quite widely known in the tribal diversity in the archipelago, particularly in North Sumatra as the place of origin and development of the tribal. In some parts of the Malay Peninsula, also known as nomads Mandailing. Mandailing many settled in the country since the 19th century. However, the introduction of a wide audience of people usually only limited Mandailing ethnic group, often confused as a sub-ethnic Batak. Differences of opinion on the question whether the Batak Mandailing or not is up to now still 'warm' in academic circles, the author of culture and also in the community, even among young people who argue quite exciting in the cyberspace.³

One of the main reasons that make people almost always defined Mandailing people as Batak is the fact that the publication of the Mandailing people and their culture is very little. The foreign writers since colonial times highlights the Toba Batak culture, and the authors generally have pre-assumptions and ideas that have been previously 'conceptualized' (preconceived ideas) about the distribution of the Batak tribe of six sub-tribes, including the one Mandailing. Subsequent writers, both foreign and indigenous, such classifications tend agrees without critically examines scientific reasons or arguments regarding this categorization. While the writings of Mandailing written by people in the past Mandailing generally in the form of romance, novels or short stories in the language ('Hata') Mandailing. They are the generation that most writers are directly or indirectly pupil of Willem Iskander (1862-1874), and education reformers thought Mandailing origin in the 19th century. In addition, there are also writings about the story of the origin of the clan, folklore ('turi- turian') and a description of Mandailing customs, most of which are still written in Mandailing.⁴

Accordingly, it is time for people to rebuild Mandailing, Mandailing understanding of the entity itself. Create understanding can be started from build 'awareness'  about the identity of Mandailing, namely Mandailing as a 'nation' with all the attributes of all its Mandailing. Awareness about the need inflamed Mandailing identity beforehand, so everyone expected back Mandailing have pride and courage to say anywhere and anytime: 'Mandailing people' . Instead of 'X Mandailing' or 'Mandailing Y' or any other designation. Because based on observations in recent decades, the case of pride and courage to declare the identity (all mandailing 's) has been eroded so much, so it needs to be confirmed back.⁵

To bring our memory back, far-away days before Mangaradja Ihoetan tale book "Riwajat Tanah Wakaf Bangsa Mandailing di Soengai Mati Medan" (1928: 4 ), has warned that: ⁶

“… toeroenan-toeroenan bangsa Mandailing... tahoe bagaimana djerih pajah bapa-bapa serta nenek mojangnja mempertahankan atas berdirinja kebangsaan Mandailing itoe. Dengan djalan begitoe diharap tiadalah kiranja mereka itoe akan sia-siakan lagi kebangsaannja dengan moedah maoe menghapoeskannja dengan djalan memasoekkan diri pada bangsa lain jang tidak melebihkan martabatnja”.

To reawaken 'Mandailing awareness of identity' of course we must understand that Mandailing is an entity  'nationality' that already exist in a very long historical span. Mandailing name has been mentioned at least since the 14th century in the book Negarakertagama. Each of us who has historical knowledge Mandailing should willing to share knowledge in order to track the history of Mandailing increasingly bright for the younger generations Mandailing on especially.⁷

Many versions of history and legend that we may know, that may not be in sync with each other. But most important for us in addressing the historical information that is putting an objective attitude and trying to find the facts anyway. For example, is the fact that the Mpu Prapanca has named Mandailing the 14th century associated with the Majapahit kingdom; was the fact that Mandailing geographically adjacent/ neighboring other names are also called Mpu Prapanca in his book; was the fact that there is no place in the region named Mandailing in 'Pusuk Buhit' (Toba), so that the associative relationship Mandailing with the legend of Toba questionable historical validity; was the fact that Mandailing is a geographical region that exists in the map of the earth and never inhabited and visited by many nations, and relic evidence they can still be shown; was the fact that the land has a wealth Mandailing congenital (eg 'gold' ) which is the reason many nations come to the land, is the fact that human beings with diverse backgrounds different origins, different races and religious beliefs different geographical areas once inhabited the named Mandailing; Mandailing is the fact that people are living now in the region if observed carefully still leaves the 'evidence' of the existence of a diverse mixture of race-diverse nation that ever inhabited the territory that.⁸

In connection with the above description, it would be appropriate if our understanding of Mandailing People should be built through an understanding that they are the result of the intermingling of many peoples who have lived in the geographical area Mandailing happens in the long sweep of history for centuries. Therefore, it does not seem appropriate if we always associate with the history of history Mandailing 'clans' that were there, let alone reducing it merely 'clans' as we know it; especially if it is with the dichotomy narrowed region Mandailing Julu and Mandailing Godang associated with the 'clan' Lubis and Nasution alone. Again, probably will be more striking if we define man as a result Mandailing intermingling of many nations who once inhabited the area for centuries Mandailing.

If we agree that the Mandailing is the result of the intermingling of diverse peoples, then we no longer ask for rejecting the argument purifikatif Batak people who say the Mandailing derived from Si Raja Batak descent. But here we do not need to discuss the invalidity arguments 'Tarombo Si Raja Batak'. But we want to point out, that the construction is not congruent with the historical Mandailing Batak historical construction as understood so far, ie as if the man Batak (including Mandailing in the conception of those who support it) is derived from a common ancestor named Si Raja Batak. Therefore, let us together learn the legend of the origin of the 'marga' or 'clan' in Mandailing, and we will find the fact that the ancestors of each clan are coming from different places, some from the east, there that of the west, but nothing fell from the sky like the Batak.⁹

People Mandailing who have the Lubis clan for example, although referring to the origins of their ancestors to 'Daeng Malewa' which is the Bugis, does not necessarily have to be canceled Mandailing recognition of himself as a person, because when the derivative Daeng Malewa generations have lived in the area Mandailing, they no longer identifies itself with the label 'Bugis', but has been merged into a part of the community Mandailing. Similarly with other clans, including the Tanjung clan for example the strong historical relationship with the Minangkabau. 'Tanjung' clan has long been part of the social system Dalian Natolu in a number of villages in Mandailing, so they are valid as Mandailing.¹⁰

The identity of 'nationality' should not Mandailing assosiated with ancestral together as being a model of Toba Batak people think the 'myth Si Raja Batak' famous. Similarly, Acehnese, Javanese, Malay, Sundanese, and others who Acehnese identity, Javanese, Malay and Sundanese they do not have to be referred to the respective one common ancestor. Is Acehnese declared invalid as a 'nation' of Aceh, or the Javanese as a 'nation' Java simply because they do not have a common ancestor figures ? ¹¹

Just to mention one only inconsistency or invalidity historical Si Raja Batak is, that on the one hand, the Batak mention their origin from Si Raja Batak leaders who are descendants of the 'manusia-dewa' and fell in Pusuk Buhit. But on the other hand, those authors also always associate that a Batak is a ramification of human migration that comes from the region of the Asian continent, whether classified as proto-Malay, Malay Deutro and so many bad since then. So, which one is correct ? Thankfully that people Mandailing knowledge we never call themselves descended from the 'manusia-dewa', but rather the result of the migration process can diveriifikasi validity history.¹²

With the understanding that human Mandailing it is basically the result of assimilation, as noted above, is valid if subsequently generas 'early-generation' citizens who live in the area past the Mandailing arrangement requires a life together that we call culture. Of course we are very difficult - and not just us, but all the people, too - since when determining Mandailing culture (following all the attributes that we still know it today) was formed ? This question is not a question is important and essential , because the essence of each culture is dynamic, not static. Therefore, it is important to understand is the fact that the Mandailing who initially lived in the geographical area called Mandailing already has a rich heritage of civilization, which if traced back seen from the number of ancient relics that prove his civilization them.¹³

Batak people have always argued that the remnants of ancient relics in Mandailing not inherited Mandailing, but the inheritance of the Hindu/Buddhist. Mandailing people, they said, came later to it, while the owner of the civilization that left the ancient buildings have been lost, surrendered, or vanished. There may be such a view, but it seems less plausible, because an open area like Mandailing which for centuries visited by people from different parts of the wind, surely human interact with each other, share knowledge, and therefore pass processes culture such as diffusion, acculturation and assimilation. Mandailing culture reflects the facts acculturative. Thus, we can see from the language, beliefs  social systems and their material culture. Writing  letter - 'surat tulak tulak' for example (the latter is called 'the Batak writing'), according to research and Uli Kozok and van Der Tuuk, it evolved from Mandailing to Toba, not vice versa. That is, the tradition of writing as a form of modernity, it comes from Mandailing and moving north. In addition, vocabulary is derived from the Sanskrit and Tamil languages ​​can be found in Mandailing, and it is also a historical fact with Mandailing closly related with Indian civilization, which is not only recorded in the language, but is also evident from the resence of the nation physically in the past Mandailing. Bisuk Siahaan, one of the authors Batak Toba, the  gentlemen' to admit that never found an inscription was in Toba region, which presumably could show ''evidence of the presence of physicists other nations in the region. Thankfully that Mandailing area has many ancient relics from the stone age to the time of the Hindu/Buddhist, which in part has been destroyed, abandoned, and so far it is still a 'legacy dumb' because it has not been widely scientific studies.¹⁴

Mandailing people have their own language that 'Hata Mandailing', or more commonly called 'Saro Mandailing'. In addition to having its own language, the ethnic Mandailing also has its own script called 'surat tulak-tulakt' (not the Batak alphabet). Although the Mandailing has its own alphabet, but do not use to record or write their history. In addition to write 'tarombo' ('family tree'), the script used to record a lot of medicine and science of forecasting in the 'traditional book' called 'pustaha'. Therefore, up to now not found Mandailing historical records written by the 'surat tulak-tulak'. Matters relating to past Mandailing only recorded as 'oral history' of past stories that are sometimes spoken by the people who still remember Mandailing. There is also a  'pustaha' made of 'laklak' ('bark') folded, and some are made from a section or several sections of bamboo. 'Pustaha' made of bark folded it usually contains spells and traditional ways of healing. There was also containing astrology (a kind of astrology), the science of fortune telling and the occult sciences. While 'pustaha' made of one or more joints of bamboo usually containing 'tarombo' .

According to Harry Parkin, in his book entitled 'Batak Fruit of Hindu Thought' (1978:102), that date was recorded as the date of first 'pustaha' obtained a collector is the only evidence of age 'pustaha'. On May 18, 1746, Alexander Hall handed the 'pustaha' to the British Museum. That 'pustaha' oldest ever known. In the same book Harry Parkin also explained that the 'style' used in writing 'pustaha' was called 'hata poda' (variety of language advisory). This means that all 'pustaha' (owned by various ethnic groups in North Sumatra, as Mandailing, Angkola, Toba, Simelungun, Karo, and Pakpak) uses a similar style. The language styles, according to P. Voarhoeve (1955), is an ancient language variety from the South (Mandailing). 'Pustaha' from other areas , such as Toba, Simelungun, Karo, and the consortium, written in a language that is not purely ethnic groups, but is written with a variety of 'hata poda' mixed with ethnic language.¹⁵

Thus the fact that it supports the conclusions reached as a result of comparison of the writings of various idioms that the language used to write 'pustaha' get aksaranya from the 'south' (Mandailing). Variety 'hata poda' associated with the occult sciences are dominated by the 'datu' presents a variety of linguistic problems . Each 'datu' have 'term' or 'system abbreviation' own language. Each magic has its own terminology that is not used in everyday language, so it is not generally understood. Usually only 'datu' responsible for writing 'pustaha', and which can give a full and clear explanation of the contents of 'pustaha'.¹⁶

A comparison of the script that has the equations used to write 'pustaha', along with the fact that the 'hata poda' is an ancient language diversity of the 'south' (Mandailing) gives a hint of the development pattern of the South to the North. Fill 'pustaha' show an interest that is clearly against the concept of 'megicoriligious' (magic-religious concept) .¹⁷

Harry Parkin (1978:101) adds, that "the script into the area of Mandailing Toba. From Toba road forked path around the lake, one branch moving into Simelungun, and the other branch enters the Dairi, and from there went back Karo. This happens gradually and naturally ... " . While other Western scholars is Uli Kozok in his book "Warisan Leluhur, Sastra dan Aksara Batak"(1999: 61-79 ) also illustrates the distribution of 'surat tulak tulak' of Mandailing to the North (as depicted in a map) .¹⁸

If the use of 'surat tulak tulak' is used as a sign of age in the history of Mandailing, we also do not know at all when it's time citizens entis Mandailing use the script. That means that we do not know when people started to initiate era Mandailing history.¹⁹

It may not be wrong if history Mandailing we begin by talking about the era in Indonesian Hindus or Hindu era in Mandailing. Because we know that the Hindu nation come to Indonesia, including Mandailing, have a script. In this connection, there are some opinions (theories) which says that the ethnic scripts contained in this archipelago, including the 'surat tulak tulak', derived from the Hindu script called 'Pallava script', 'Dewa Nagari' and 'Kala Nagari'.²⁰

If we accept this argument then we can say that the era of history in Mandailing ranging from early centuries AD. Because at this time that the Hindus of India began to enter into Mandailing, which is between the first century BC and the fifth century. Because in the 2nd century AD the Hindus of India began to busy looking for gold because gold supplies to India at that time started stopped due to the occurrence of major unrest in the Central Asian nation due to the invasion of the Huns and the Tar Tar and nation Mongol.²¹

We know that the Hindu nation called the island of Sumatra as 'Swarna Dwipa' ('Golden Island') which is the goal of Hindu India at the time they were trying to find gold. On the island of Sumatra, Mandailing region - which in ancient times including Pasaman region - rich with 'sere' (gold). From ancient times to the present, Mandailing called 'Tano Omas Sigumorsing' or 'Tano Sere' which means 'Golden Land'. [EN]

 Gandoang, January 12, 2014.

FOOTNOTE

1.  Therefore ' multi-cultural education' very urgent created in the educational curriculum. In this case,  the National Council for Social Studies (Gorski, 2001) proposed a number of functions that show the importance of the existence of a 'multi-cultural' between other education, namely: (i) giving a clear self-concept, (ii) help to understand the experience ethnic and cultural groups in terms of history; (iii) help to understand that the conflict between the ideal and the reality that exists in every society; (iv) help develop decision -making ( decision making) , social participation and citizenship skills (citizenship skills), and (v) recognize the diversity in language use.

2. In the book "Politics, Language, and Culture : A Critical Look At School Reform", Joseph Check (2004) posed an interesting question about the curriculum in the education system. Can the education system of a country through its curriculum load to avoid questions about the issue of race, language, and culture, and can achieve a high interpretation ? "Very serious question invites us to answer that is not possible it seems we avoid such issues as far as the issue of equity (equity) remained higher education, access (access) and quality (quality) education is still low. To address the inequities that one of them by creating or inserting the agenda of cultural and ethnic diversity within the national education curriculum. According to Ronald Ferguson (2002) and the response approaches a very large cultural influence on children's achievement in school, especially menyengkut attitudes and behaviors of students in view of the difference. See Ahmad Baedowi, "Cultural Diversity and Ethnic In Charge of Education curriculum", http://www.bit.lipi.go.id/masyarakat-literasi/index.php/component/content/article/62 3 ? joscclean = 1 & comment_id = 391, accessed date.December 12, 2013.

3. Zulkifli B. Lubis , "Contribution of Culture Revitalization Mandailing For Thought" , http://mandailing-ni-mandailing.blogspot.com/ accessed date , December 12, 2013 .

4. Ibid.

5. Ibid.

6. Ibid.

7. Ibid.

8. Ibid.

9. Ibid.

11. Ibid.

12. Ibid.

13. Ibid.

14. Ibid.

15. Z. Pangaduan Lubis, "Mandailing Dalam Lintansan Sejarah", http://www . mandailing.org/ind/rencana18.html , accessed date, December 12, 2013.

16. Ibid.

17. Ibid.

18. Ibid.

19. Ibid.

20. Ibid.

21. Ibid.