Grandfather & grandson

In Mandailing, 'Grandfather' and 'Grandson' 

are 'brother-Sister'

By Edi Nasution

If observed habits of our ancestors, both based on the information obtained through the 'old literature' and look at the facts in the real in everyday life in the village - our hometown, they are rarely asked where someone with a question: "AHA DO MARGAMU" (what your clan name?) the people around him, but that they often ask is "ISE DO OMPUNGMU" (who is your grandfather), "ISE DO AMANGTUAMU" (who is the brother of the your father), "ISE DO LANGA AMU NA SABAGAS" ('anyone of you who live at home'), "ISE DO LANGA HOMU NA SAOMPUNG" (anyone you are a grandfather)  ?, and so on.

At first I thought this is a 'gaffe' given the existence of a 'trend' in the number of tribal comummunities (ethnic group) in North Sumatra which seems to prefer the "MARGA (CLAN)" (?). Tendency as it occurs primarily in 'pandaraman' (big cities as a colony Mandailing) which may be due to a "fairly competitive rivalry between the ethnic group  in North Sumatra so that the nomads tried to build a 'community'of each to 'benefit' together.

This is somewhat contradictory to the customs ('called adat') of our fathers at home in light of the "MANOPOT KAHANGGI" manners. In this case, it could be someone who is actually "A" surnamed (clan), but he "MANOPOT KAHANGGI" to a family "B" clan. This happens mainly because the marriage between the two people of different sexes (men and women) originating from different villages,  or because of the nuclear family moved to another village with a specific purpose so that the head of the family (the father) should be (mandatory) to implement "MANOPOT KAHANGGI" manners so that they can into the structure of society 'DALIAN NA TOLU' (social system) established in village that will (new) occupy it. This is where I see the persistence of the Mandailing old civilization scraps that every 'huta' (village) is autonomous and can not intervention 'huta' another .

So, in this connection, in line with the orientation of Mandailing cultural values​​, one important thing that I saw in identifying the existence of a person is the question "ISE DO OMPUNGMU", not a question of "AHA DO MARGAMU"! That is, each person Mandailing should make himself into a 'OMPUNG' (grandfather) in view of the great grandson (called 'PAOMPU'), instead of a father (called 'AMANG') is great in the eyes of their children. It probably is one of the cultural values ​​that may have started no longer understood by most people Mandailing themselves now, thus making culture and their civilization declined and where they may no longer have the figure of a great grandfather and feasible for be a role model. 

Gandoang. March 24, 2014

~o0o~

Mandailing Literature

M. Kasim, 'Mr. Short Story of Indonesia'

By Edi Nasution

PROLOGUE

Elementary school when I was at hometown about 40 years ago, until we live in a globalized world, is still occasionally heard people mention Mandailing a term that is quite strange and unpleasant tastes in our ears, namely 'Si Bisuk Na Oto', the literal meaning is "someone who is deemed wise but stupid". The term of 'Si Bisuk Oto Na' was popularized by a teacher in Mandailing formerly named Mohammed Kasim Dalimunte. Besides a teacher, he is also a writer who is quite creative. Through the books ever written, the reader knows him as M. Kasim. However, because of his profession as well as a teacher in Kotanopan (Upper Mandailing), so he is better known by the local people with the name Guru Kasim.

In Indonesia Literatur, M. Kasim, is an author of novels and short stories at the time of 'Balai Pustaka'. He was born in 1886 in Muara Sipongi, North Sumatra. With the provision of school education teacher, he later became a grammar school teacher in Kotanopan until 1935. But since 1922, he became known as a writer through the first novel published by Balai Pustaka, the 'Moeda Teroena'. Two years later (1924) he won a competition to write a children's book, and won the 'first prize' of 'Balai Pustaka' in the form of 'Gold Watches'​​. His work was later published under the title 'Pemandangan Dalam Doenia Kanak-kanak' ('Landscape in Childhood World', which is better known in the wider community with the title 'Si Samin'). Literary works of others, which is also quite phenomenal is 'Bertengkar Berbisik' (1929), 'Buah di Kedai Kopi' (1930), and 'Teman Doedoek' (1936), which they also published by 'Balai Pustaka', Jakarta .

'Teman Doedoek' book is short strories collection viewed as a community first collection of short stories in 'modern Indonesian literature'. Novels and short stories are told about the rural population in Sumatra with a style that is simple and full of humor. There are two works of translation  namely 'Niki Ark' (from 'In Woelige Dagen' work Kieviet CJ) and 'Pangeran Hindi' (from 'De Vorstvan Indie' works Lew Wallace), each of which was released in 1920 and 1931.

M. Kasim was born in Muara Sipongi, but he never settled in Kotanopan. His house is located in 'Sindang Laya', not far from the 'Pasanggerahan' contained in Pasar Kotanopan. This 'Pasanggerahan' resting place is a building resident during the Dutch colonial rule. M. Kasim home located in the 'Sindang Laya' is still inhabited by descendants, who until now still looks sturdy and well maintained, and looks beautiful because it is located on higher ground and is strategic because it is not far from the Pasar Kotanopan.

If we want to know why someone is named 'Si Bisuk Na Oto' by others in the past, then we should re-read the books ever written by M. Kasim, especially entitled 'Bertengkar Berbisik' (from the title alone would be difficult for us imagine an event where people were arguing that it does so by 'berbisik' ('whispering'), which in Mandailing is 'markusip'). Short stories that exist in the 'Bertengkar Berbisik' book that the source is oral stories were funny and live in the community at the time. Because M.Kasim so good at arranging and describing the short stories that he has been named the "Bapak Cerpen Indonesia".

According Ahmadun Yosi Hernanda (2006), short story made ​​by M. Kasim began to read and known urban communities (such as Medan and Jakarta) around 1930s. When it is, stories are united and integral part of the lives of those who come in a variety of regional migrants, who want to gain a better life in the big cities, and this short story had already become an important part of the daily life of the educated when that. The stories are often published in newspapers and magazines, so it was like a 'new style' in the retelling habits - habits (mores) owned by rural communities.

Furthermore, the substance of the short stories reinterpreted, discussed and dinalisis well. Actually, if viewed in terms of content and form, short stories we (Indonesia) was similar to  'short story' in West Literature.  In Indonesia, the later short stories, literary works is the earlier poems, novels, and drama. Causes of short story writing is so rampant when it was being supported by two magazines that want to publish it, the 'Panji Masyarakat' and 'Poejangga Baroe'. At first, short stories that generally contains about small problems and tend to also humorous (funny), but eventually expanding to up to tell many important things such as the progress made in various fields of human life, even the story of the rebellion of the nation nations who want independence from colonial nation.

Back to the story of 'Si Bisuk Na Oto', in fact why the existence of 'Si Bisuk Na Oto' is so popular in Mandailing long ago until now associated with 3 (three) terms, namely: (1) possible up to now there are still people who have Mandailing nature and character as 'Si Bisuk Na Oto' this, but anyone person, he lives in the village where, and how many people do not know; (2) the nature and character of 'Si Bisuk Na Oto' is actually contrary to the values ​​orientation Mandailing cultural communities; and (3) in line with the previous points 1 and 2 above, in fact cultural values ​​orientation Mandailing Mandailing everyone wants to be the 'bisuk' (sage) one by applying a 'adat dohot ugari' (customs and manner of their implementation) and 'patik dohot uhum' (the norm and law) in social life based on 'olong dohot domu' (affection and strong unity), so as to create 'salumpat saindege' (in doing things together), 'sahancit sahasonangan' and 'sasiluluton sassiriaon' (same-same feel thick and thin), also 'sahata saoloan' and 'satumtum sapartahian' (accord-one word). For it must be applied basic principles to maintain the integrity and cohesiveness between kinship groups, namely "sangap marmora, elek maranak boru, manat- manat markahanggi" (be respectful and glorify 'mora', loving and the child protect 'anak boru', and careful inter- fellow blood relatives). In addition it should be 'baso' (ethical interaction between men and women), 'sangko' (to be inappropriate and stick to old people), and so on.

LAZY AND IDLER

One anthropologist from the University of North Sumatra (USU Medan), Drs . B. Zulkifli Lubis, MA orally once said: "...if we want to know who actually 'Si Bisuk Na Oto'  is drawn from one of Mandailing parable in society, namely "bisuk so tarparguru oto na inda tarajari" (wise but can not be used teachers, but do not want to be taught dumb). That is, even if someone has named another person as 'Si Bisuk Na Oto', but the person always feels he has a far greater ability than others. That's why 'Si Bisuk Na Oto' can not be used as a teacher. Instead, 'Si Bisuk Na Oto' is actually indeed a fool, because he is so stupid that it is difficult to be guided by his brother be smart and wise people. In Mandailing, although it is a 'pistar' (clever) but it is not necessarily the person who 'bisuk' (wise), but instead someone who is classified as 'bisuk', usually also is smart people.

Maybe that's why so 'Si Bisuk Na Oto' this is also called as "alak na marraja di ulu totna", that is someone who is always indulging his desire alone and rarely use sense - a healthy mind and his heart, he always always felt completely alone, if he thinks all other people in the village is a fool, he only smart people alone. He always does not want to lose in case any of the others, and he considers trivial (small) almost everyone. People who have the nature and character as it named "alak na magutguttu" (so we should just 'gutgut' but not 'megutguttu'). So that other people do not know that he is actually stupid, because 'Si Bisuk Na Oto' is also quite a lazy person who does not want to learn and seek to find "bisuk na peto" (the correct policies). That's why he does not feel ashamed to tell his fortune to others even though its commission by way of lie, lie Contonya like 'Si Bisuk Na Oto' written by M. Kasim in a book of short stories. Goods Anyone who has ever read the book M.Kasim may still remember how 'Si Bisuk Na Oto' lied when he said he was hunting in the woods and catching fish in the river ('Batang Gadis').

He said, in one day he went hunting in the woods. Starting from the morning to afternoon, he was so tired because he had been running to and fro to seek prey in the forest, but he did not obtain whatever. Because very tired, thirsty and hungry, so he rested under a shady tree. Although he felt drowsy and dozed for a moment, but the gun still held and is always ready to shoot game. As he dozed off he suddenly woke up because there was a fowl bird that was perched on the end of rifle hunters. Without a doubt, the guinea fowl after bird glanced briefly, as soon as he hit the trigger of that senapangnya which then reads 'bam' and guinea fowl birds were immediately fall (die) in front of his feet. Then quickly and with a smile he took the bird fowl that had died because his heart is very happy and excited.

On another day, he said, he went up the river to catch. Once up to the edge of the river, he was casting his net into the river, sometimes on the edge and sometimes also to the middle of the river, so he did many times and for a long time but have not gained any fish. Whereas in the past it was very much a fish in the river, as well as species such as 'cencen', 'siating', 'sulum', 'baung', 'lonjing', 'aporas', 'garing', 'abaro' and 'mera'. Another person told me about the state of the fish in the river at that time, even if we are not good at throwing nets in the river, there is usually always the hook fish in the nets because the fish is very much in the river water. But such is the fate and fortune a person, not unexpectedly sighted eyes saw a pair of birds 'ruak-ruak' on the edge of the river to move their feet were to seek food, and nearby seem too many fish are swimming to and fro to take who are they fighting for food. Seeing then that all he said to himself: "wow ... so this luck came to a sudden". Quick as a flash he also let down the nets, half of the birds 'ruak-ruak' who was looking for food in the river, and the middle again into the water in the river so many fish are caught by nets. After he managed to get a bird once 'ruak-ruak' and the fish was, he went back to sign her smile very happy and excited, and went home carrying a bird 'ruak-rak' and the fish that had been tied to the 'andor' (a type of grass). Brother... that's 'Si bisuk Na Oto', it seems quite clear that he was lying!

STUPID PEOPLE LIVING IN THE SADNESS

Actually there is already one-two wise men who feel anxious about the nature and character of 'Si Bisuk Na Oto' this earlier today in Mandailing, including a character named Willem Iskander education (1840-1867) . In a book that is quite famous and phenomenal namely "Si Bulus-Bulus Si Rumbuk-Rumbuk", there is a set Patun entitled "Ajar ni Amangna diAnakna na Kehe tu Sikola". The contents of keiginan strong of a father for his son diligent in school in order later to become smart and wise. Here written back two stanzas of the poem:

Iabo ale amang sinuan tunas!

Langkama ho amang marguru tu sikola

Ulang hum baen song luas-luas

Tai ringgas ko amang marsipoda

(O ... my little son  
Get thee to school 
Do you always play 
But science requires diligent)

Imale nian amang

Por ni roangku ho marbisuk

Ampot sogot madok-dokma ulala pamatang

Anso ho doma ubaen usuk

(That is my son 
So great was my desire that you be the one to complain clever and wise 
Who knows later my body is not strong anymore 
So that thou later that replaced my position)

Rhymes (called 'ende-ende' or 'pantun') written by Willem Iskander it contains our advice to the next generation to schools (to seek knowledge), so do not be stupid like 'Si Badu Olo' (people who always justify what other people are saying I have the least knowledge, is more or less the same as the 'Si Bisuk Na Oto'. According to some people, that someone who does not go to school and learn a lazy person would be a fool later, no manfatnya in life even if only for himself, let alone for the good of the many. If we fool ourselves, then we will always be underrated and easily deceived others, the result of us will always suffer, and vice versa could be a boon for others. Have not we been  (often) hear the words of the children when they are playing like expression:  "Sate soto mate na oto" ('satay soup' dead stupid). According to the wise, "butt of grief experienced by a person in his life is ignorance itself".

Even so, O... all my very wise, we do not say 'Si Bisuk Na Oto', 'Si Badu Olo', or even 'na oto ma ho' to our brothers the other, because such words can make quarrel and fights between our fellow brothers.

In addition to a collection of quatrains ('ende-ende') mentioned above, there is another set of rhymes that are made ​​by our ancestors (Willem Iskader) entitled 'Mandailing' whose contents also advises us not forget to advise our children to want and diligent search for "Bisuk Na Peto".

In this connection, our ancestors (one is Willem Iskander) is very ambitious at all advancing the nation. There are still many Mandailing people who still remember Willem Iskander, son of 'Raja Tinating' in 'Pidoli Lombang' (Lowland Mandailing), while his mother is 'Si Anggur' ('Boru Lubis') from 'Rao-rao', is a village that is located across the Batang Gadis river, not away from 'Tambangan' village in Upper Mandailing. He had been educated at the grammar school founded by Dutch colonizers in Panyabungan, and later became a teacher at the school. Because he was a young man who is quite intelligent and wise, so by Dutch colonizers were given scholarships (an opportunity) to continue their education to a higher level in the Netherlands twice. On the second occasion, he could not complete his education due to frequent illness, and returned home to his beloved hometown (Mandailing). A few years later, he established a school in Tano Bato - Kayulaut in the hope that his brothers countrymen become more and more intelligent and thoughtful people in 'Tano Omas Sigumorsing' (Mandailing), is auspicious ground of all time.

For those of us who have read the book 'Sibulus-bulus Sirumbuk-rumbuk' ('honest and forthright, and unanimous - one word') written by Willem Iskander in the 19th century, endless amazed us about his love of the 'Tano-Rura Mandailing' homeland, express beautifully the verses of his poetry. Consider one of his poem he wrote Mandailing which may in 'Adian Bania' while resting on the way to 'Natal' when the study will be leaving the Netherlands in 1857.

MANDAILING

O, Mandailing Godang!

Tano ingananku sorang,

Na niatir ni dolok na lampas,

Na nijoling ni dolok na martimbus,

Ipulna na laing bubus!

Tor Sihite tingon julu

Patontang dohot tor Barerang

Gurung-gurungna manompi Lubu

Bohina mangadap tu dolok Sigantang.

Muda hutalihon tu utara,

Laho manindo tu irisannya,

Jongjong ma huida Lubuk Raya,

Asa manjoling dolok Malea.

Muda hutindo tingon Bania,

Hutatap ma aek ni Batang Gadis,

Mangelduk-elduk dalannia,

Atir hamun jior marbaris.

Jaru pe ia aek na rara,

Na suntut godang jaotanna,

Tombal bondar panombar saba,

Tusi ma da muarana.

O na marsaba na bolak,

Muda disabur ho sajual same,

Dapot ho ma onom pulu jual mulak.

Ho ma na garang manggadis eme.

Na tumbur ma nian tanomu,

Tai laing tong do ho longang,

Jaru momo pe dibaen hosuan-suanon mangolu,

Inda ro halak tu ho mardagang

 

Aha ma rohai tue!

Dalanna so nada rami,

Anso Torang di rohanami.

Ia di Jae ni Batang Angkola,

Taringot tu Aek Godang,

Songon na muntul ia mulak,

Baon sompit boluson tu Batang Singkuang

Muda ro sirumondap udan,

Magodang ma batang ni aek,

Dibaon sompit hadabuan,

Jadi tu darat doma manaek.

I ma da, dongan, dalanna,

Anso Jadi bonca-bonca,

Holas na haruar tingon bagasnna,

Arun sajo do diobansa.

Adong halak ruar

Na mian di Panyabungan,

Tibu ia haruar,

Baon ia madung busungan,

Inda, ale hum i sajo,

Dalan ni jagal ngada manjadi

Tai adong dope dabo,

Tor Pangolat ngada tarbolus padati

  

Tai jaru songon i ba,

Dengganmu sai hurang,

Nada huparmuda ba,

Angke dison ma huida parjoloa ari torang.

Tinggal ma ho jolo ale,

Anta piga taon nada huboto,

Muda huida ho mulak muse

Ulang be nian sai maoto

Laho hita marsarak

Marsipaingot dope au di ho

Ulang lupa paingot danak

Manjalahi bisuk na peto

In the verses that rhyme, he also did not hide his frustrations country look retarded child, but then, he was not going to waste because it was there that she first saw the sun rise. He said goodbye, who knows how long he did not know, hoping to meet again later when the country child is no longer a stupid.

Nearly 150 years ago Willem Iskander has reminded us of many things, how to love the land, how to love nature, to love God, others, and also educate children to achieve progress. He also taksekedar give advice, but the real proof to establish a school teacher in 'Tano Bato' (1862). What he did a half-century ago has been greatly to the advancement memberikan donation for Mandailing people in particular, so history has noted in  generation that has educated many to be a pioneer in many areas of life in this country.

If Willem Iskander has been such that illustrates his love for nature which he described Mandailing very beautiful, flanked by hills and mountains, fertile, watered stream, then today we must ask ourselves each, especially as Mandailing citizens, whether natural environment where we live and hang beautiful still life and provide a guarantee of life for us and for our children in the future ? 'Tor Sihite', 'Tor Barerang', 'Dolok Sigantang', 'Dolok Malea', and 'Adian Bania', are names Willem Iskander ever mentioned in the poem are all still upright, as 'Gunung Sorik Marapi' still puffing smoke and 'Batang Gadis' still drain the water. But how is the fate of the forest, the trees, medicinal plants, animals, and all forms of life that exist in the natural environment on all the hills and mountains in the Mandailing area? What is the quality and flow of river water flowing in the rivers and creeks us, is still able to sustain a decent life in the future? We can answer it yourself, try to reflect and make a comparative state of the forests and our rivers, along with all sorts of contents in 5, 10, 15 or 20 years, whether they survive or just the opposite is falling apart ? If Willem Iskander back to life today, and watch natural surroundings that he never witnessed 150 years ago, perhaps he will weep bitterly!

According to some sages, 'ende-ende' or art in general, which is owned by a nation more than community point for the history of the nation itself. Because of its history impersonal,  then only relate to certain things, other than that the truth is relative (impermanent). Historians argue that the 'so', and other historians who say 'not so' (reverse), so it only makes us more confused. As with the artists (arts employees) for example if they want to express something (event) is important, for they are not so important whether the incident took place or not, as expressed by the 'ende-ende' (art in general), because most important to them is reasonable or not they reveal it. In a collection of quatrains (poems), from one temple to the other verses have a very close relationship at all, more or less like plants 'andor' is alive and growing more and more into a body scrub. As in Western Literature there is a concept, that: "Poems are supposed to Cohere". In this case, maybe that's why so 'ende-ende' (art in general) are made ​​by artists and implies that the meaning (function) to the lives of many people.

In the meantime, the arts can also clear the mind, soul straighten and soften our hearts, which in turn can make them more compact, tight-knit, and love each other. If it were up to such levels that normally one would not want to hurt others and destroy ecosystems tenmpat they live together. Maybe that is seen by Wiilem Iskander ago that he tried to arouse the consciousness of human beings with the works of art, hopefully !

Gandoang. March 20, 2014.

~ o0o ~

a tool to mimic the sounds of animals

'Pias': 'Sound' or 'Music' ?

By Edi Nasution

EPILOGUE

When a piece of bamboo that is formed in such a way, then blown (played) by a person in certain ways, so as to imitate the sound of 'ruak-ruak' bird (in Indonesian is 'belekek'), 'ursa' (deer), 'ijang' (clever) and others. Similarly, the sound produced by the human mouth by way of 'whistling' (called 'marpiul') can mimic a variety of 'sparrow' bird like 'silopak', 'silisit', 'sikodit' and others. Musical activities like that ever happens in Mandailing community as a farming community in the past.

The efforts of various animal sound imitation with a simple tool - 'bamboo' and 'human mouth' - with a view to that animals hear his voice imitation was hooked and came close to the sound source. If the animal is already within the catch, then caught by a person or group of people (children) who are hunting animals with sounds (imitation) was called 'mamias'. At the time of the all-powerful as it is now (modern), it may be many people who will try to keep himself from laughing when he saw a 'simple tool' which is made from a piece of bamboo that is formed in such a way, then blown (played) by someone with way-certain way, so as to generate sound (imitation) animals.

However, if we ever tried to understand how the instrument sounds terciptaya we consider the very simple? But it can produce or mimic owned animals ? Certainly not as simple as we thought, because people who first created the sound of the instrument may have been doing 'experiments' dozens or even hundreds of times - not unlike like a professor of physics in the laboratory. 

First, he may imitate the animal's sound with his mouth, could not, then tried to use a variety of plants that are in the natural surroundings and other objects are closely related with the process of creation. After that, if the process of creating a tool 'sound' (music?). We have a very simple view that we can still say no 'advanced' or 'modern' ?

MUSIC AS CULTURAL

For Mandailing community, 'pias' is a special tool (made ​​from a piece of bamboo) used to make of imitate the sound of a particular animal with the intent to be able to catch it. Then, if the sound of 'pias' can be said to be 'music' ? Otherwise, if the 'music' that ? This question is certainly confusing, because although 'music' is understandable but the scent is difficult to make the definition of 'music' comprehensive. According to the experts that in the context of 'world music' (science of music) will give two alternative answers. 

The first is 'intra-cultural view' (emic view), in which 'runs, the sound' can be called 'music' when supporting culture are 'learned' refer to it as 'music', and of course this depends on the definition of public opinion supporting a culture, regardless of the opinion of the outside of what they feel from the sound. While a second opinion holds that any 'sequences to sound' can be regarded as 'music' when combined with elements of tone, rhythm, and dynamics. So emotionally is a means of communication, has the beauty of nature or functionally still in a way that is not so simple and making it up or not at all related to the 'speech spoken language' used as a means of communication in everyday life. 

Based on the two proposed definition of science experts in the field (music) this, an ethnomusicologist can analyze of sound ('noise') generated 'pias' is to find a character (aspects of) 'musical' regardless of how or listeners of the game in society the owner of the view or react to the 'tools' that produces sound (imitation) are 'similar' animal sound when blown (played) by someone.

In connection with the above, a broad and flexible approach to studying 'music in culture'  - 'music as culture' or 'music in the context of culture' - is the discipline of ethnomusicology. Ethnomusicology is essentially the scientific study of music featured in world cultures or sub-culture, whether in relation to the actual sound and performance art practices, and in relation to specific cultures or compare it with other musical cultures (see: William P. Malm, 1976). In accordance with the definition of 'ethnomusicology' filed by William P. Malm, then by itself 'the world ethnomusicology' always wrestle with 'music as culture' and 'music in the context of culture'. While talking about the two main things that can not be separated from the term 'use' (usege) and 'function' (usability) in a 'musical culture' which is owned by certain ethnic groups, which in this case is Mandailing ethnic faction (see: Alan P. Merriam, The Anthropology of Music, 1964).

Previously we have mentioned above that attempts to arrest the animal (called 'marburu') can wear gimmickry such attention from a piece of bamboo, mouth, etc. to mimic game. Animal imitation sound produced by a simple tool, which when played in certain ways, thus resulting in the sound (noise) that can captivate the attention of the animal and it will be close to the sound source (imitation) it, and after the game animals is at a distance closer and catch, then captured by the hunters with other tools such as the 'tombak' ('spear'), 'lading' (machetes), ''ketapel' ('slingshot') , 'pulut' ('sap from tree') , 'ultop' (a kind of tool of small bamboo tube containing arrows of bamboo in sickle small rounded and the back has a balancing tool of cotton, and then blown like 'chopsticks'), and others.

With respect to the number of tools called 'pias' is, of course we can not describe all hunting activities using gimmickry with the voice imitation. In this paper described two forms of 'pias', namely:

>>> 'Pias' for 'ruak-ruak' (called 'dokut').

This tool is also called 'dokut' made ​​from a piece of bamboo about 15 cm in length and 3 cm diameter tube, as described by Ir.Hafis Nasution. In blown molded parts such as 'whistle' (near the mouth of players)  there is a 'sound hole' which is cut off by thick about 1 cm and a depth of 1/2 cm. While at the end near the 'segmen' made ​​also an air hole size of approximately 0.6 cm, where the 'cap' his left intact as usual (still closed).

Hunting with a 'dokut' as is usually done at night in the fields. Blower 'pias' standing in the middle of rice fields at the site of a rather broad and open, and then he starts sounding 'dokut 'the sound patterns of 'ruak-ruak' birds like 'find friends', and a few moments later, when you're lucky you will hear the sound of replication of game birds. Furthermore blower 'pias' (called 'si pamias') follows the pattern of the game sound and the bird usually will soon come closer to the sound source. After the bird approached, the pamias create sound patterns such as 'persuade' ('woo') while continuing to approach the bird while highlighting the eyes of the bird by means of a torch (flashlight). The light from the flashlight will make the bird startled and paused. That's when 'si pamias' catch the bird with his hand quickly.

>>> 'Pias' for 'burung pipit' ('sparrows').

To attract the attention of sparrows like 'silopak', 'silisit', and 'sikodit' by wearing a mouth like a person who was whistling. Mimicking the sound of birds whistling manner is called 'pias' course and is usually done in the morning, afternoon, and evening by a person or group of children. These small birds usually fly in the air in a huddle, then one or more child sparrow imitation mute while hiding in a strategic place to block. Flocks of birds who hear voices 'imitation' it will go down and approach the sound source, because they think there is a kind friend (bird) at the venue. And that's when the hunter (the children) trying to catch a bird in a way like wearing a 'katapel' ('slingshot'), 'ultop' or 'pulut' ('gum tree') that have been stocked prior arrests in the area of ​​the bird.

It can be added that this type of sparrow has a distinct fondness for perching on certain places. There is love in the trunk while eating the fruit of the rice paddy, in the bushes, and some who like to jump around in the branches of bamboo trees. In addition, both the birds 'ruak-ruak' bird ('belekek') and sparrow are usually caught for food, but there are also types of sparrows captured to be maintained by the children, as described by Abd. Rahim Lubis (22 years age from Tambangan Jae-Mandailing Julu).

From the above description would have been obvious to us various things about the 'use' of animals with sound gimmickry imitation ('pias'), while 'function' main concern is to lure game animals for food and also to be maintained in a particular container (called 'cangkah') as a garnish, which is usually hung in front of or beside the house.

EPILOGUE

It is very unfortunate because until now we do not have documentation (records) sound produced various kinds of 'pias' it, making it difficult for us to discuss it further, especially the musical aspects. The resulting sound recording 'pias' is quite important given the possibility of a relationship between the concept of 'voice' (the human) and 'sound' (the nature around) where they (the Mandailig people) life, as has been revealed by Sungkot Lubis from Tamiang and 'Ompung Bor' (Burhanuddin Lubis) from Huta Pungkut Jae.***

Been published in the Waspada Daily, 1991.

~o0o~

Damage to ecosystems

'Illegal Logging' Can Ruin Social-Cultural Order 

of Mandailing Community

By Edi Nasution

PROLOGUE

Since 2001, efforts to eradicate crimes related to forestry has become a growing issue at the international level. A number of timber-producing countries in Asia, Africa and Latin America are involved in multilateral or bilateral programs with wood-consuming countries to jointly fight crime in the field of forestry. On 13 September 2001, the government of Cambodia, China, Indonesia, Laos, Papua New Guinea, the Philippines and Thailand signed the Bali Ministerial Declaration on Forest Law Enforcement and Regulation (FLEG). This declaration called for urgent action to strengthen national efforts and strengthen bilateral, regional and multilateral in order to address violations of forest law and forest crime (especially illegal logging), associated illegal trade and corruption, and their negative effects the offense to law enforcement.

'Bali Initiative' is then followed by other international initiatives such as: the U.S. President's Initiative on Illegal Logging (February 2002); Letter of Intent Norway - Indonesia (August 2002); Memorandum of Understanding (MoU) China - Indonesia (December 2002); Action Plan for the European Union (EU) for Forest Law Enforcement Settings and Trade (May 2003); Japan - Indonesia MOU (June 2003); African Ministerial Declaration on Forest Law Enforcement and Regulation - Africa FLEG (October 2003); Letter of Intent Chinese - England (May 2004); Typology Workshop Asia Pacific Group (APG) on money laundering in 2004 in Brunei Darussalam. Raise the need for cooperation in bilateral, regional and multilateral cooperation to combat illegal logging departs from the recognition that the prevention and eradication efforts will not be done by only one country.

According to the Ministry of Forestry, in the period 2001-2003 the number of logs smuggled out of Indonesia about 9 million m3. Estimated value of the illegal timber trade was 2.16 billion U.S. dollars, an amount close to the financial assistance provided by the Consultative Group on Indonesia (CGI) to the Government of Indonesia in 2003 and 2004. Approximately 90 % of the profits from illegal logging in Indonesia ends up in a bank account in another country. Advantages of illegal logging operations may be large, but the cost of operation is also very large. The loggers must buy heavy equipment, paying local communities, hire boats, falsified export-import documents, and so forth. Efforts to stop illegal timber trade is not only necessary, even this effort to support efforts to arrest the perpetrators. However, if the international community just simply pressing Indonesia to make a paradigm shift handling of illegal logging, the results are likely to be counter- productive because of illegal logging in Indonesia is basically not just a question of Indonesia alone.

Forest area as one of the natural resources in Indonesia from year to year has degraded due to illegal logging, but the perpetrators face justice difficult. Degraded forest is estimated to have reached 59 million hectares of total forest area of 120 million hectares. In one year, the rate of deforestation of 2.8 ha and if not stopped then in 2015 the whole country's natural forests will become extinct aka destroyed. We know that the dangers posed illegal logging is a natural disaster that would threaten the lives of the next generation. Natural disasters, such as floods, landslides kekeringaan and will always haunt us if illegal logging is not stopped, even as a result of damaged forests today means we are preparing for long-term poverty in Indonasia. Indonesia's forest area is degraded reach 59 million hectares, while our ability to rehabilitate only 600 thousand hectares every year. This means for the re-greening the entire forest is already damaged it took 120 years, it can be achieved with a note that existing forests are not destroyed again this time.

WAR ON ILLEGAL LOGGING

Indeed, many efforts have been taken by the government of Indonesia. Our society put great hope in the fight against illegal logging (illegal logging) since M.S. Kaban, Minister of Forestry of Indonesia was elected as. Many feel awe toward the minister emphatically declared war against illegal logging. Minister of Forestry policies have to grip the illegal loggers, in addition to direct review and make an agreement to combat illegal logging in many areas, the Minister of Forestry also submitted several names to President Susilo Bambang Yudhoyono (SBY), ie people who allegedly illegal logging practices in Indonesia. In this case, the Government realized that if damaged forests mean to prepare a long-term poverty. Therefore, the government issued 'Indonesian Presidential Instruction' ('Inpres') No. 4 Year 2005 on combating illegal logging in forest areas and circulation throughout Indonesia. Instruction is a legal basis to prevent and combat illegal logging. Even the President has asked relevant agencies such as the Police Chief (Kapolri), Attorney General, Head of state Intelligence Agency (Head of BIN), Minister of Forestry, the Governor, and the Mayor/Regent in Indonesia to follow this instruction to his staff down. In addition, the government also have included prevention and eradication of illegal logging practices in 36 important agenda to be completed before 2009. In connection with the large-scale operation involving various related elements held as in Papua, Kalimantan and Sumatra, but illegal loggers seems still difficult snared by applicable law. Though there is a legal basis to take that Law No.  41 Year 1999 on Forestry.

In this reform era, local government has the authority sizable included in the utilization of forest resources. To cut trees in the forest can entrepreneurs use permit issued by the local government. But since early 2002, based on national forestry legislation, the Local Government can no longer be issuing forest use permits and must report the annual production plan of timber companies in their respective regions to the Department of Forestry. Based on the studies that have been conducted by a team of experts from the Institute of Agriculture (IPB) note that state losses due to illegal logging in the district is quite large Madina (Mandailing-Natal) district. The magnitude of the losses suffered by the state due to degradation of natural forests is fatal with signs of logging and land clearing in the field. For the recovery takes a considerable cost. Although there may be funds to do the recovery, but due to destruction of natural forests in the Madina District, it seems impossible to be restored to normal, because the natural forest ecosystems, according to the experts, is formed from the climax vegetation succession over millions of years.

In the context of illegal logging in Madina, not a few members of the community or non-governmental organizations (NGOs) which mentions that the Government's policy on illegal logging is a "policy of selective logging", arguably even impressed "half-hearted". In other words, the actor was arrested but petty capitalists and intellectual actor still swing freely. The consequences of not seiramanya law enforcement officers in an effort to punish the perpetrators of illegal logging, encourages demonstrating various elements of society such as the Student element incorporated in KAIL-SU (Committee Against Illegal Logging North Sumatra), GEMASU Central Board (Student Movement of North Sumatra), PEMA USU, Imatapsel USU, PP GEMA Padang Lawas and BM PAN Medan City Council on December 31, 2006 to 'KEJATISU' (Prosecutor North Sumatra) and North Sumatra High Court against a decision made ​​between Madina District Court against a person suspected of illegal loggers. In addition to conducting demonstrations, some elements of the students and youths in the field make a statement, among others, urged Attorney Sumatra to seize assets/property perpetrators responsible for illegal logging and reforestation of degraded forest, and urged the government to undertake a moratorium (suspension logging) both legal and illegal.

EMPOWER LOCAL WISDOM

Generally in arkhais society, including Mandailing ancestors in the past, they see water as something 'sacred' because water is the source and origin of all existence of life . That is why the story of water in Mandailing an integral part of the world myths and realities of their peoples. As people have the surname Lubis saga know well Namora Pande Bosi ancestors who counseled his son Silangkitang and Sibaitang, when they had to leave the Hatongga village, in order to open up the Batang Gadis river new resettlement sites. With the advice of his parents, Namora Pande Bosi derivatives are then established a new settlement at a place called Muara Patontang. In that place and Aek Singengu and Aek Singangir equally geared to Batang Gadis river but from opposite directions. This place, according to one version Mandailing folklore, then they called Huta Panopaan, which subsequently became Huta Nopan and Kotanopan latter. Until now the Mandailing always established settlements close to water sources, whether it's a river (rods), creeks ('aek'), or a branch of the river ('rura'), even springs ('mual'). The names of many river or estuary even be used as a reference the name of the settlement in Mandailing, among others, for example Muara Pungkut, Muara Siambak, Muara Mais and Muara Soro in Mandailing Julu (Upper Mandailing) region.

For the Mandailing, the presence of water and tributary rivers that surround them multipurpose role, namely as drinking water and toilets, irrigate agricultural land, socio-cultural support functions (eg in the Patuaekkon Boru rites), religious (supporting the implementation of worship), and economics (search for gold-called 'manggore', fish, building materials such as sand, gravel and stone). In the old beliefs, the Mandailing people also recognize certain places around the forest and water sources called "na borgo-borgo" (places that are cool and subtle creatures inhabited), who consciously or unconsciously implies conservation of resources-springs. In other words, for the water Mandailing a "fountain of life" which also was entangled with social institutions, cultural, economic and ecological. Because so many people Mandailing interest to water resources, especially those that are already flowing into streams and rivers, then when Rura Mandailing tano ecosystem disrupted as a result of illegal logging (illegal logging), for example, in turn, will undermine the socio-cultural fabric of Mandailing society itself.

APPLICATION 'AML REGIME' APPROACH 

To further streamline the eradication of illegal logging practices in Indonesia, approach to anti-money laundering regime (AML Regime) as a new paradigm in the treatment of 'serious crime' or also called 'extraordinary crime' can be utilized. By using this new paradigm is expected to eradicate crime is more focused on the pursuit of proceeds of crime through the method of detection and tracing the flow of funds (follow the money method) from the proceeds of crime. Approach to AML Regime is follow the money in the handling of cases of extraordinary crime recognized in many countries more promising than pursuing success perpetrator alone, which usually have the power to fight back in various ways.

AML Regime approach was first introduced by the United Nations (UN) in 1988 with the ratification of the Vienna Convention on the illicit trade in narcotics and psychotropic substances. In this connection, it is a popular term money laundering or money laundering can be interpreted as an attempt to conceal and disguise the origin of assets derived from criminal acts so as if the assets were derived from legitimate activities. Efforts to keep or conceal it done in a way to distance between actors with wealth the proceeds of crime. For example, an illegal loggers easily save wild harvested in foreign banks by utilizing banking services (wire transfer), which operates 24 hours a day.

Approach to AML Regime trying to track assets derived from criminal acts, then reconstructed from where the treasure was and what a criminal act that gave birth to such property based on 'suspicious transaction reports' which must be submitted by any financial service providers (FSPs) and non-bank financial institutions to the Financial Transaction Reports and Analysis Center (INTRAC/PPATK) in Indonesia. Methods and techniques of analysis such as this, which follow the money methods, are generally more effective and efficient when compared to conventional approaches ('follow the suspect') who only pursue criminals alone. Because 'proceeds of crime' itself is the weakest link of a series of criminal acts, then the pursuit of proceeds of crime means fighting the 'blood' that keeps crime (lifeblood of the crime). In short this approach can be done from downstream to upstream, so that all parties involved in the extraordinary crime can be detected. Thus the AML Regime approach, in terms of usefulness noticeably fairer and ensure legal certainty itself.

In Indonesia, anti-money laundering (AML) can be derived from a variety of criminal acts (predicate crimes). Article 2 paragraph (1) AML Law stipulates that the proceeds of crime is Wealth obtained from a criminal offense: (i) corruption, (ii) bribery, (iii) the smuggling of goods, (iv) labor trafficking, (v) smuggling immigrants, (vi) in the banking sector, (vii) in the capital market, (viii) in the field of insurance, (ix) narcotics; (x) psychotropic, (xi) human trafficking, (xii) illicit arms trafficking, (xiii) abduction, (xiv) terrorism, (xv) theft, (xvi) embezzlement,  (xvii) fraud, (xviii) currency counterfeiting, (xix) gambling, (xx) prostitution,  (xxi) in the field of taxation, (xxii) in the field of forestry, (xxiii) in the environmental field, (xxiv) in the marine field, or (xxv) other offenses punishable by imprisonment of four (4 ) years or more; committed in the territory of the Republic of Indonesia or outside the territory of the Republic of Indonesia and the offense is also a crime under Indonesian law.

In the AML Law, there are two kinds of AML, ie active and passive. AML actively set out in Article 3, for example, the act of placing, transferring, paying or spend, donate, entrust exchange assets that are known or reasonably suspected to be the proceeds of crime. While AML passive set forth in Article 6, for example, receive or control the placement, transfer, payment, receive or control the placement, transfer payments, grants, donations, care or exchange of assets derived from crime. Thus active and passive actors may be liable, for example, people who receive donations from corruption. Both types of AML are threatened with the same punishment, ie a minimum imprisonment of 5 years and a maximum of 15 years plus a minimum fine of one hundred million dollars and not more than 15 billion dollars. 

EPILOGUE

AML can be done by criminal origin or others. In the case of money laundering committed by criminal origin called self laundering, for example, illegal loggers who hide and disguise the proceeds of crime by means of utilizing a wide range of banking facilities. Self laundering in Indonesia can be imprisoned. Under the AML Law, to initiate investigations and money laundering investigation is not necessary to prove the crime of first origin. The regulation in AML is similar to fencing criminal offense provided for in Article 480 of the Criminal Code, due to launch criminal investigations fencing is not necessary to prove the crime of theft or other criminal acts which gave birth to the fenced goods.

In addition to illegal logging, other criminal activities that damage the ecosystem in Mandailing illegal mining. As we know that since the first Mandailing named Tano Sere (land of gold) because the land is fertile enough that ores containing gold very much. As the price of agricultural population (such as latex rubber, cinnamon, cloves, etc.) the price is 'falling', while the price of basic commodities (such as rice, sugar, salt, etc.) soared in the market, usually they will go rollicking search for gold nuggets (called 'manggore') in Batang Gadis river, both men and women young and old.

We hope that hopefully with the Law on Money Laundering (Law No. 8 of 2010 on the Prevention and Eradication of Money Laundering), the practice of illegal logging as a predicate offense (predicate crimes) of AML can be prevented and eradicated on earth persada that we love, including Tano Sere (Mandailing) in Sumatra Island.

We all probably agree, that the crack (punish) any offenders is important. However, the real action is far more important is how the efforts and means (strategies and steps) we are to prevent crime. Creating a policy to prevent the occurrence of crime (crime prevention) is considered more civilized. Such experts in the field of disease and treatment, that "preventing disease is better than cure" because they cost less and are also relatively easy to handle.

Gandoang. March 19, 2014

~o0o~

REFERENCE

• Bambang Setiono & Yunus Husein, CIFOR Occasional Paper No. 44 (1), 2005.

• Harian Global, Thursday 18 January 2007.

• Hary Susanto, Mitos Menurut Pemikiran Mircea Aliade, Yogyakarta: Kanisius, 1987.

• Kepala Kepolisian Daerah Sumatra Utara 2004, “Penegakan hukum dan Penerapan UU Tindak Pidana Pencucian Uang”, Makalah pada Seminar Pengimplementasian Hukum Anti Pencucian Uang untuk Mengurangi Kejahatan Kehutanan. Medan, 6 Mei 2004.

• Harian Kompas, 3 Agustus 2004.

• Malik Assalih Harahap, ST, “Hutan Hancur - Bencana Alam Mengancam”, Harian Waspada Online, 28 Maret 2007.

• Undang-Undang RI No. 15 Tahun 2002 tentang Tindak Pidana Pencucian Uang sebagaimana telah diubah dengan Undang-undang No. 25 Tahun 2003.

• Waspada Online, “Ketika Pengadilan Menjadi Surga Bagi Cukong Kayu ”, 1 Mei 2007.

• Yunus Husein, “Strategi Memberantas Pembalak Liar”, Fi-Crime, Financial Crime Report Magazine, Edisi ke-2, November 2006.

• Zulkifli B. Lubis, “Membangun Kebersamaan Untuk Memelihara Mata Air Kehidupan”, http://www.mandailing.org/