MANDAILING CULTURE: A BRIEF OVERVIEW
By Edi Nasuton
CUSTOM AND
CULTURAL MANDAILING TRADITIONAL
In line with
the development of provincial governments in Indonesia, the People's
Representative Council (DPRD) Level I province of North Sumatra in 1992 adopted
a policy to make the division of the territory of Provinces of North Sumatra .
In accordance with the policy, and ‘Mandailing
Natal’ raised the status of a ‘Level II’ (called ‘Kabupaten’) Regional District named ‘Mandailing-Natal’ based on Law No. 12 Year 1998, and was formally
inaugurated by the ‘Menteri Dalam Negeri’
(‘Interior Minister’) dated March 9, 1999.
‘Mandailing Natal’ district is geographically
located between 0°10' - 1°50' North latitude and 98°10' - 100°10' east
longitude with an altitude of 0-2145 m above sea level. Mandailing Natal (Madina)
administrative area is divided into 17 districts and 375 villages. On February
15, 2007 Date of Mandailing Natal regency government issued a Regulation No. 10
Year 2007 on the establishment of districts in Mandailing Natal, the District
Ranto Baek, Huta Bargot, Puncak Gunung Sorik Marapi, Pakantan, and Sinunukan. A
few months later, on December 7, 2007, the District was formed the Naga Juang
with Regional Regulation No. 46 Year 2007. Thus Mandailing Natal Regency
present - which is better known as MADINA - have 32 (thirty two) 'disytrics and
353 (three hundred and fifty three ) villages.
MandailingNatal district is geographically located at the south of the province of North
Sumatra with the following boundaries:
• North side
of Padang Lawas regency.
• South side
with the province of West Sumatra.
• East of
the province of West Sumatra.
• West side
with the Indonesian Ocean.
Regency
Mandailing Natal (Madina) has the area of 662 070 hectares or 9.24 percent of
the region Province of North Sumatra. The area is the widest Muara Batang Gadis
ie 143 502 ha ( 21.67 %) and the smallest is District Puncak Gunung Sorik
Marapi area 3472.57 ha (3.46 %) in 2006. Population (people) Mandailing Natal consists
of tribal/ethnic Mandailing, Minang, Javanese, Batak, Nias and Aceh, but ethnic
majority ethnic Mandailing is 80.00 %, 7.00 % coastal Malays and Javanese
ethnic 6.00 %. Ethnic Mandailing were largely inhabit the Mandailing, while
Malay and Minang ethnic inhabit the West Coast.
Here is
described the culture and civilization of ethnic groups (tribal) Mandailing in
brief.
1 . Mandailing Language and Literacy
Language and
literacy is a 'cultural identity' that is the core of human civilization. Tribe
or nation has its own alphabet have more wisdom into her identity is typical,
for example, honesty, equality, and the firm establishment of tolerance.
History proves that the civilization that grew up in the lush valley in large
watersheds, such as the Sumerian civilization in the flow of the Euphrates and
the Tigris in Mesopotania, Mohendojaro in the Indus river basin in India, the
Yangtze Kiang in China, the Nile in Egypt, the Rhine and Danube in Europe, and
so on.
Mandailing ethnic groups in the archipelago
has grown and evolved over the centuries and has its own culture, including
language that ‘hata’ (‘saro’) Mandailing. In a paper entitled
"Kesusasteraan Mandailing and Kita: Suatu Pengamatan Awal" presented
at the Seminar on Literature Mandailing in University of North Sumatra (USU),
Z. Pangaduan Lubis (1990) arguing that the language classification Mandailing including
the Austronesian family , and have 5 ( five ) variety of language, namely:
(i) ‘Hata Somal‘: a variety of language used in daily life.
(ii) 'Hata Andung': diversity of languages spoken in a nuanced
literary tradition ‘mangandung’
(wailing) in traditional ceremonies or marriage.
(iii) ‘Hata Teas dohot Jampolak’: diversity of languages is
expressed in the form of insults to the contention that other person.
(iv) ‘Hata Si Baso’: diversity of languages typically used the
Baso (figure shaman) or datu (shaman), and
(v) ‘Hata Parhapur’: diversity of languages spoken
by the Mandailing when in the forest, initially first when looking for camphor.
As an
example of the use of language diversity, for example the word 'eye', can be
used to distribute his vocabulary. In 'hata
Somal' sense of sight is called 'eye', the 'hata andung' is 'simanyolong',
and the 'hata teas dohot jampolak' is
'loncot'. Another example, the 'burangir’ word in 'hata somal' is 'burangir'
, the 'hata andung' called 'simanggurak' and the 'Hata Si Baso' named 'situngguk’. Another example, the 'snake' word in 'hata somal' is 'ulok', while the 'hata parkapur' called the 'andor'
(Indonesian denotation of the 'andor'
is a 'rope').
In addition
to the five wide variety of language that, in the past Mandailing community
also has a variety of other languages are called 'hatabulung-bulung' (meaning 'language leaves') . Ch . A. van Ophuysen (1901) named
bladerentaa'l‘.
‘Hata
bulung-Bulung’ different from ordinary language, because it is used as the
word is 'leaf plants' (called 'bulung-
bulung'). Leaves used is the leaves that had his name rhyme with the words
contained in Mandailing language. For example, the leaves of plants called 'sitarak' is used to convey the word 'marsarak' (split). The leaves of plants
are called 'pau' (ferns) are used to
convey the word 'diau' (on me). Leaf
plant named 'sitanggis ' (incense) is
used to convey the words 'tangis ' (crying
). The leaves of plants are called 'podom-podom'
is used to convey the words 'modom'
(sleep). The leaves of plants are called 'hadungdung'
is used to convey word ‘dung' (after). And the leaves of the
plants named 'sitata' is used to
convey the words 'hita' (us). If for
example the leaves 'hadungdung'
together with the leaves 'sitata', 'sitarak', 'sitanggis', and 'podom-podom'
laid by a young man in a hidden spot to see her lover, the lover will
understand that the youth told him: "dung
hita marsarak jolo au anso modom tears". That is, "after we
parted ways, I cried first and could fall asleep".
In the past,
‘hata bulung-bulung’ is used by young
people (called 'naposo na uli bulung')
in Mandailing community, especially when they were dating. In this case, it can
be argued that in the past dating activities (romance) between boys and girls
in society Mandailing absolutely should not be done openly. Relationships and
dating activities must be conducted in secret. Therefore, if two young people
who are dating to convey something in between them, then they use the language
leaves. And if a lover to convey leaves as a 'love letter' to her lover, then
he must do it in secret. For example, by putting the leaves in one particular
place that they have agreed upon ago and no one else knows. They are dating it
will secretly visit the secret place turns to see if it is already in place
there is 'love letter' which consists of leaves.
If two
people are in a relationship it wanted dialogue directly, they will do it in a
certain way called 'markusip'
(whisper). Activities 'markusip' done
in the middle of the night so as not to be known by others. In this case, the
young man with a furtive way to the house where his girlfriend was. Then by
using a password or a particular code, the boy will be tried to wake her
boyfriend from behind the walls of the house. To wake her lover, usually the
flick-flick youth house wall with his finger slowly. In this case, the lover
(girl) usually are already awaiting the arrival of her tether it with 'markusip' at certain times (midnight).
Therefore, quite a young man flicked home wall several times to say that he had
arrived and was behind the wall. Sometimes in order to inform its presence in
the wall behind the young man rang the wind instrument called 'tulila' (‘tulilla’), which is the volume of fine (small) once. When the girl
already knows her lover's presence behind the wall, then they start whispering
dialogue. Dialogue between two people who are 'markusip' is usually decorated with 'rhymes romance' romantic. And not infrequently decorated with 'tulila', which is made of
bamboo sections are relatively small, so the sound is very small (fine) once.
At the
present time, the language of leaves ('hata
bulung-bulung'), and its use has been missing from Mandailing cultural
traditions. Similarly, the wide-variety of language Mandailing. As for which is
still being used by the citizens of the country they are 'hata somal' (a variety of everyday language). While the diversity
of languages other woods, may be said to have almost totally
disappeared. Because of all this Mandailing citizens not trying to preserve it. The
extinction of a wide - variety of languages are very rich Mandailing it is very detrimental
Mandailing own ethnic group, even detrimental to the Indonesian people, for
many of these languages is the richness of cultural ethnicity, which,
when already extinct almost impossible to turn back.
According
Bahksan Parinduri (2009) that the language (‘hata’) Mandailing has its peculiarities, both in terms of form, the
process of the formation of words, the meaning of the word as well as by a wide
use. In terms of phonological, language Mandailing is applying syllabic
language. Written in script 'surat-tulak tulak' (Mandailing traditional)
consisting of 24 (twenty four) phonemes: a,
ha , na , ma , nga , la , pa , ga , ja , ba , ta , ra , sa , da , ka
, ca , it , wa , i , o , u , e , o , ng.
The phoneme - fenem denoted by 23 (twenty three) 'induk ni surat' and 5 (five) 'anak
ni surat', as follows:
First, the
phoneme 'k' velar and glottal stop at the end of the word denoted by the mark,
although different in nature, such as the word 'breast' means 'drop' and 'defecate’;
'sosak' means 'fast' (hurry up) and 'tightness' (breath); 'golak' means 'laughing' and 'ridicule';
'etek' means 'tante’ (aunt) and 'percussion instruments' of bamboo ('idiophone').
Second, the use of
sound (letter) vocals are very prolific and varied as well as the following
examples:
~ Sa :
sarsar, saksak; si : sirsir, siksik; su : sursur, suksuk ; se : serser, seksek;
so : sorsor, soksok.
~ Ta :
taktak, tartar; ti : tiktik, tirtir; tu : tuktuk, tultul; te : tektek, terter;
to : toktok, tortor.
~ Pa :
pakpak, paspas; pi : pirpir, pispis; pu : purpur, puspus; pe : perper, pespes; po : porpor, potpot.
Third, there is a
word consisting of vocal groups like: 'aua',
'uai', 'ee', and 'aa'. For
details, can be seen in the sentence: "uai
iaua au i"; consisting of twelve vocal group that has never been
discovered, such as the shape, in the Mother Tongue owned by other ethnic
groups. In addition , the vocals alone can function as a single morpheme as: 'a' in the word number ‘adua’ (meaning ' two'); 'i' can mean
'it' (eg ‘ima’ word, which means 'it is'
) and the prefix 'in' (eg the word 'isadu',
meaning 'there'), 'e' means 'hi', 'u'
means 'me', and 'o' which means 'yes' or 'you'.
Fourth, greatly
affects the intonation on the word meaning. On the basis of the word 'bagas', for example, was instrumental
tempo pressure determines the meaning. Ba'gas
word means 'house', while bag'as
means 'in'. Other examples such as the word 'parmangan'. With different pronunciations can be significant: (1)
likes to eat, (2) the money used to buy food, and (3) how to eat. So also with
other forms such as da'bu means 'drop',
and ‘dabu' means', in a state of
falling.
Fifth, 'root' was
instrumental in the formation of basic words . To detail can be seen in the
example the following words: (1) antuk,
batuk, kurtuk, lantuk, maturutuk, potuk, retuk, sotuk, tuktuk, weeks; (2) apit, ubit, lompit, narrow, pitpit, dalkit,
ancit, rongit, angit, sirit, gorit,
ririt; (3 ) andarohot, dapot, dohot,
lolot, morot, korot, paorot, potpot lampot, sangkot, sungkot, singkot, sohot,
solkot, ngot, tungkot, ingot, rohot, salohot, moncot, topot. Of the three
examples above each group has relevance meaning. For example the number one has
a relationship with sound, in the second example relates to the relationship
meaning something minimal, small, and almost, while the third example has the
meaning relationship with the place, the process leading to or leaving the
premises.
Sixth, the use of
'additive' very productive. In addition to the many particle number, functions
and notions that appear more varied . One word can be imbued basis by more than
twenty affixes. Prefix ‘ma + dabu’
can be: (1) mada'bu (fall), (2 ) ma'dabu (already) in a state of falling,
and (3) mandabu (dropped). Allomorph
or morpheme variations not only in the prefix 'me -'and 'pe - ', but the prefix
‘sa – ‘, eg in the form sambola, sandok,
sanggotap. Combined affixes can occur
at the end of words such as for word on ‘dokon
+ ‘(dokonon), ‘+ kon’ (dokononkon), ‘ + on (dokononkonon), dorapkononkon. Moreover, the additive can also form adjectives
level, for example the word: godang,
godangan, gumodang, mago'dang, ma'godang, magodangan, magodangtu, murgodang,
murmagodang, murmur-magodang, targodang, tarumgodang, tartargodang,
sagodang-godangna.
Seventh, the use of
'particle' is dominant. Particles that are used include: ba, bo, da, do, to, le, ma, pe, te, and others . In Speech Language
(oral), the use of these particles often shortened to an acronym, such as: ‘ro ma ho tu son’ became ‘roson’, ‘kehe ho ma tu si’ become ‘kesi’,
and so forth.
Indeed, ‘hata somal’ as ‘mother language’ in
Mandailing still able to hold up to a globalized world. But along with the
development and progress made during the last decades on various aspects of
community life Mandailing, so even this was Somal Hata has undergone many
changes. It is characterized by the number of words derived from the uptake of
other languages, especially those related to science and
technology, which is used by students and scholars Mandailing people in everyday
communication. Not infrequently, that after the words of the absorption becomes
‘Hata Somal’ for them, but
understanding is not the same anymore with the notion of origin. Examples such
as the word 'angsa' is the original 'trademark
' of similar items (cauldron) with a logo image ducks geese, but then in
another it means to be ‘hata somal’,
ie 'large pot. Another thing, for example if the first Mandailing want a piece
of string to measure the length spanned by both hands (called: sangkolak, duangkolak, and so on). But
now they are already prevalent use of meters and centimeters. In fact, if we
look further and deeper will show how many words uptake has become an integral
part of ‘hata somal’ longer they use
now. Instead, maybe not a few of treasury ‘hata
somal’ who already have long gone because they no longer use in their daily
lives.
On the other hand, a trend that is happening in
the Mandailing now, especially those who go abroad and then settled in big
cities in Indonesia, although there are some of them that does not seem so
respect to the existence and benefits of the Mother Tongue by no longer taught
using Mandailing descendants, but not a few among them who still use Mother in
commun-cation, such as the activities of 'recitation routine' (so-called ‘parwiritan’) organized by the
association of the owners of the grocery store (‘parwarung’) in Jakarta, as many as 3 or 4 times a year. ‘Parwarung community’ who still use
Mother Tongue is also generally do not have high awareness and strong will so that
his descendants were able to use Mandailing language in everyday life. This was
probably due to the time and attention they are much taken for business
activities, as ‘parwarung’, so that
they can keep a decent living (survive) in the major cities. While in the old country (Mandailing ) was probably only a few people really care about what and
how they were later Mother Tongue. The cause may be relatively similar to what
is experienced by the majority of the immigrants who settled in urban
Mandailing, ie the economic crush. Those who live in the hometown, most of the
farmers are still planting rice in the fields and cultivate a garden in
traditional forest with limited land area anyway, so to be able to meet the
needs of everyday life and the children's school finance they had quite a
headache thinking about it. In short, most people with conditions such
Mandailing it, should students and scholars (intellectual) Mandailing people
have a heightened awareness and consideration to the existence of the ‘Hata Somal’ as Mother Tongue of Mandailing people
in the future. [EN]
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