Marsialapari & Manyaraya

'Marsialapari': Mutual Aid Tradition 

in Mandailing Community Ago

By Edi Nasution

Prologue

In the eastern parts of the world especially in Indonesia has long lived tradition of mutual help, the habits of the people we help each other (mutual help voluntarily) to perform any activities, such as collaborative activities to 'plant' (called 'manyuan') and harvest rice (called 'manyabi') in the fields. But along with the times, the habit has begun to cooperate to disappear from our lives, not least in Mandailing. With the rapid advancement in the growing number of 'small towns' such as Muara Sipongi, Kotanopan, Panyabungan, and Siabu, now seems to have started inividu importance than the group (kinship). If the first person Mandailing always work together (mutual aid) to plant and harvest (cut) in the rice paddy, but in recent times has been diupahkan so it is an 'additional livelihood' for people who want to do it. Even has often happened, that for a wide range of cleaning equipment (such as plates, bowls, spoons, etc.) are used in a traditional wedding party, for example (called 'markaroan'), already done by someone else (paid) and no longer a duty (obligation) of among young women (called 'nauli bulung') in Mandailing.

'Marsialapari' is a habit Mandailing community beforehand to mutual aid, cooperate and work together in working the fields, so that the hard work will be lighter if done seecara together. The 'marsialapari' word comes from two syllables is 'alap' (shuttle) and 'ari' (days), then added the word prefix 'mar' which means each, while 'si' is 'conjunction' which later became 'marsialapari' word, which literally means a 'pick each day'. For Mandailing community, activity 'marsialapari' is an mutual help and mutual help. At which time Mandailing community with a sense of joy voluntarily helping each other/help their brothers in need of help, which is usually carried out in the fields or gardens. Thus, it can be concluded that 'marsialapari' is an activity to help other people together with a sense of joy (voluntary) and in the hope others would also help us in other times when we need help. Number of days is also calculated how many days, for example, we went to the 'A' rice for a week, then the 'A' will also come to our fields with the same number of days.

Procession of 'Marsialapari'

As described earlier. that tradition 'marsialapari' is usually done in procession 'manyuan' (paddy planting) and 'manyabi' (paddy harvest) or the time 'manyuan eme', assisted by six to ten people-relatives, such as kinship groups 'anak boru', 'kahanggi', and 'mora', whether young or old to marsialapari to our fields. Because done by many people, then the plant paddy work ('manyuan eme') for example, can be completed in one day. Although 'marsialapari' is voluntary work but there is division of labor between men and women. Males inherit relatively heavier work than women. Men's work related to the repair or preparation of drains, berm or road (a simple irrigation system called 'bondar saba'). While women tend to work on the parts associated with planting and harvesting, for example 'mardege' which is to separate the rice grains from the stalks. While men usually 'marbunbun' ie rice piled with a circle in the middle of rice fields and the nearby established 'rinti' to place 'mardege'. After that then 'mangangin' ie cleaning rice mixed with dry rice leaves. Activities cut paddy in a gang is called 'manyaraya'.

Morning before work with rice - contemplation, usually earlier breakfast porridge called 'porridge comrade'. And after the noon prayer (shalat Zuhur), it was time to eat together in the middle of rice fields with side dishes (curry) which was quite tasty and the flavors of chicken and potato curry for example. Do not miss the cassava leaf stew, eggplant, string beans, and 'lasiak tuktuk' is finely ground red pepper with anchovies or other fish are dried as 'baledang'. After eating together, not infrequently a man cut the rice stalks to be used as a wind instrument (called 'uyup-uyup durame'). 'Uyup-uyup durame' often played by people who are in other areas of rice fields. Somehow they like replication in playing 'uyup-uyup durame' it, so it makes quite a festive and fun atmosphere in the daytime. Later in the afternoon, the rice that has been put in clean sacks to be transported to the village to be stored in a particular container shaped 'small house' (called 'opuk eme') which is located adjacent to the houses.

Cultural values ​​of 'Marsialapari'

'Marsialapari' tradition can be said is a reflection of the local culture (traditional wisdom) of Mandailing community that contains the values ​​of culture as 'marsialapari' is actually based on the 'olong' (affection) and 'domu' (sense of unity) that is embedded in the any member of the Mandailing public self. Feelings of affection and unity that is the implementation of custom or customary 'Dalian Natolu' or 'markoum-sisolkot' manifest in a three -dimensional network of 'mora', 'kahanggi', and 'anak boru' Mandailing community as a social system. By applying and living 'Dalian Natolu' as a social system in turn can lead to Mandailing community always have a sense of mutual support and collaboration (mutual help) in resolving issues concerning the common life. Social system 'Dalian Natolu' can 'live' (function) as guided by the norms, namely: "elek maranak boru, sangap marmora and manat-manat markahanggi" (good at taking care and loving parties 'anak boru' suit function as 'ulu bondar' (poster girl), and vice versa 'anak boru' be respectful to uphold the dignity of the 'mora', and the brothers were a clan always be vigilant and cautious). In this connection, kinship groups 'anak boru' as caretaker function "sitamba urang na, siotus na lobi". That is to say, kinship groups 'anak boru' are responsible for carrying out the tasks as well as possible so that any implementation of cultural activities in the residence (home) parties 'mora' should be executed (in progress) as it should. While kinship groups 'kahanggi' as 'suhut' who carry out the functions as "jait domu-domu" role represents the 'host 'to lead, regulate, and control the execution of customary activities, ranging from planning, implementation, up until the end of the customary activities.

In this relationship, each person may be domiciled Mandailing as 'mora' or 'anak boru' on a custom activity , and can also be located as 'kahanggi' or 'suhut' on the other customary activities. Thus in people's lives by creating a balance of rights and obligations of each of the kinship group. Social norms with respect to moral and ethical called 'apantunon' (or 'adab'). 'Apantunon' is an aspect that is very fundamental and critical to the implementation of 'olong' in social life. For if each resident Mandailing know or be aware of and comply with their rights and obligations as well as run by good morals and ethics in accordance with the 'apantunon', will succeed 'olong' in their lives, so it can be seen the fundamental meaning of the phrase that says: "pantun angoluan, teas amatean". Meaning, if civilized will live, otherwise if not civilized will perish.

Epilogue

'Marsialapari' tradition as one 'local knowledge' possessed by should Mandailing community maintained and preserved as an integral part of National Culture in Indonesia because it contains the values ​​of the noble culture, which can be used for a variety of national and international importance. To recover damages our environment as a result of forest exploitation - such as the practice of 'illegal logging' and 'illegal mining' - can dimimalisir with empower local wisdom possessed by each of our ethnic groups. Similarly, to confront adverse effects of Global Warming, which is due to poor has been expressed by experts about 30 years ago, where the Global Warming is the most serious threat to mankind after the cold war.

see: http://pranaindonesia.wordpress.com/pemanasan-global/akibat-pemanasan-global/

Due to climate change caused by global warming, glaciers on six continents began to melt, the sea ice at the North Pole and South Pole, as well as the Greenland ice sheet, glaciers also in the tops of the mountains starts to melt, the resulting sea level rise, storm destroying appeared one after another, floods and landslides are becoming more frequent, drought-hit farms are springing up everywhere, causing supplies of food and drinking water in the world are running low.

Spread of tropical diseases such as malaria and dengue fever. Yellow fever spread to areas that had not previously been plagued, and not only that, the disease is known to be more virulent. Not to mention the increasing number of people who develop diseases such as skin cancer, cholera and so the latter is increasingly prevalent, and include a wider area. Warming causing damage to the coral sea life and death there. It is estimated that within the next 50 years, the entire world 's coral reefs will be destroyed as a result of ocean warming and pollution due to human activities.

Another disadvantage is that soon there will be the reduction in biodiversity and extinction of some species due to the change of seasons, life cycles, migration time, reduced roaming areas and reduced their food supply. Until 1950, the glacier in an area in Alaska still seems intact, has not been affected by Global Warming, but in 2002 the glacier had almost disappeared from the region. In this picture that was once seen snow blanketed the mountain has also been thinned.

             see: http://pranaindonesia.wordpress.com/pemanasan-global/akibat-pemanasan-global/

The above is a bit of bad consequences posed before us , and which must soon find a way out to solve it. Have we done something to solve this big problem? Do we just stand by without any attempt to mitigate them?

Currently Global Warming has been regarded as the enormous danger that must be addressed collectively, where every country and every government must work together and immediately promote environmental awareness to their citizens, how they contribute to the effort to address this very serious situation unselfishly. Cooperation is more intended to conduct research and experiments over the long-term effects of climate change. How does it affect our wilderness and water reservoirs such as lakes, rivers, the sea and the life of people, animals and plants as inhabitants of our beloved earth.

Gandoang. March 18, 2014.

~o0o~