A Piece of Mandailing History
By : Edi Nasution
Prologue
As we all know that the writing of history is very important to regularly record a variety of things related to important events in the past, so it can be known by people in the present and also those in the future. Knowledge of past history is needed in order to plan and build a better future than now. However, all that can be known until now have never done writing history Mandailing ethnic residing in the interior of the west coast of Sumatra island, so a lot of things relating to the circumstances of Mandailing people's lives in the past which can not be known by the Mandailin people of the present.
And of course the situation will be as well in the future when writing Mandailing history do not start from this point. Indeed, writing the history of Mandailing as ethnicity is not an easy job. Because it is necessary for an adequate science of historiography. Besides, it is also necessary to field research and literature and so forth. Likewise it does not mean that we have to wait first complete all the necessary available only began research on the history of Mandailing.
As one of Indonesia's ethnic, Mandailing community also has lofty civilization, It is characterized by the presence of their own ethnic script called Surat Tulak-Tulak (not Batak script). As we all know that the era of history characterized by the use of characters, and the days before the use of scripts called pre -historic times. Up to now not know since when people use the Mandailing alphabet namely Surat Tulak-Tulak in their lives in the past, so we do not know since when people entered the era Mandailing history. In this case, it is known, is that despite Mandailing community has its own script, but the script may be said (Surat Tulak-Tulak) are not used in the past to record or write history. Even if ethnic characters are used only for write stuff that relates to the past, for example, called Tarombo. In addition, more Surat Tulak-Tulak weeks to record the widely used traditional medicine and the science of forecasting. Therefore, up to now not found Mandailing historical records written by Surat Tulak-Tulak.
Duth Colonial Invaders In Mandailing
Based on his background, what is the area of "Tanah Mandailing" (Land of Mandailing) or commonly also called Tano Rura or Tano Sere was actually quite spacious. The area was almost covering regions including the machine as South Tapanuli (Yamin, 1956:15). It is therefore not surprising that the formation of the Residency Tapanuli by the Dutch colonial government, in early 1842 include South Tapanuli was called as one of the parts of the Dutch colonial administration called Afdeeling Mandailing.
Discuss the existence of Dutch colonial rule (Dutch East Indies) in the system and structure application Mandailing government in advance is closely associated with the role of the Islamic religion or "Kaum Paderi" (tribe Padri). As the Dutch government at the beginning of his rule in Mandailing still impose form and existing traditional governance system (system of government huta or banua). Instead of traditional government after Kaum Paderi tribe controlled most of the area after a Mandailing or even become the religion of Islam embraced by the community Mandailing, has changed the structure and systems of traditional governance. If at any previous time in charge of the Raja Panusunan Bulung some villages (huta or banua) only have a certain role, namely the issue of customs only, while Raja Pamusuk have a more dominant role in every village under their control. But after a Mandailing territory controlled by the Kaum Paderi, or religion of Islam has more exist than on traditional values in public life , the traditional governance systems and structures that also have changed. Raja Panusunan Bulung converted title into "Kapala Kuria" . Thus a Raja Panusunan Bulung who Head of a "Kuria" in every "Kuria", not only in terms of power - "religious" but also in the political, economic and social. If previous figures traditionally ruled during Pre Padri based customs, but after they Padri Pre rule based Syariat (Shari'a, the norms according to Islam). This continues until the Dutch colonial master Mandailing Land.
When the Dutch conquered The Padri forces in West Sumatra (Minangkabau), they continue to move towards the south or region Mandailing, Angkola, Padang Lawas, even some parts of Labuan Batu. At that time, the Dutch colonial government has succeeded in persuading most of the characters of traditional leaders to fight the forces led by the Padri The Tuanku Tambusai. Among the traditional figures it is Patuan Gogar Tonga Ari (Sweet Lemons from the border region of West Sumatra with Mandailing), Sutan Malayu (from Pakantan-Upper Mandailing), and Mangaraja Gadombang (from Huta Godang-Upper Mandailing). Action and radical actions undertaken by The Padri to convey the prevailing mores, is one of the reasons that traditional leaders are willing to be seduced by the lure of the famous Dutch colonial forces cunning to pit - sheep (divide et impera).
At the end of the Dutch colonial army successfully overcame the resistance of traditional leaders marked the capture of the last bastion lord Tambusai in Dalu-Dalu (December 28, 1838). Since then. Dutch colonial rule in the region system implement. Prevailing governance structure does not immediately change. "Kapala Kuria" is still applied but only controlled in terms of "religious" only. The "Kapala Kuria" raised by the Dutch colonial government remained generally descended from traditional figures previously.
In accordance with the circumstances existing traditional government areas in the region Mandailing, Angkola, and Padang Lawas that time (and until now) have a lot of the basics of the equation, then the format and position of "Kapala Kuria" is also applied in other areas in the area of Tapanuli. Leadership positions in the structure of the traditional governtment is still left to the citizens of each group, but the Dutch colonial government tried to influence that candidate has won her high loyalty. In a further development, "Kapala Kuria" is indeed managed to become the Dutch colonial government power tool. But among them there are still side with the people and fight for the fate of people , such as Sutan Mangkutur in Mandailing Land and Patuan Na Lobi in Padang Lawas. The result is that the Dutch colonial government was forced to hold both structural changes and the system of governance in areas that have been mastered. South Tapanuli region or are in the early formation of the residency rule Tapanuli included as Afdeeling Mandailing, based on the characteristics of each ethnic or differences existing clans, which broadly divided into: (1) Angkola - Sipirok ; (2) Padang Lawas ( Padang Bolak); and (3) Mandailing.
Mandailing Migration
To The East Summatra
Mandailing migration has caused their populations are spread almost all over Indonesia and even overseas. And locally, their first migration area of West Sumatra and East Sumatra (Pandapotan, 2005: 18). When they move to the east coast of West Sumatra in the first half of the 20th century (Peizer, 1978: 100), they are drawn into Malay as "Melay Dusun" (Malay village). But the Malay income Mandailing be easier than the Karo ethnic income since most already are Muslim, so it is more easily accepted by the Malay Muslim community (Peizer, 1978: 100). Most migrants are more educated than the Mandailing ethnic Malays, thus successfully obtained easily coexist with the Malay community. Mandailing migrants in East Sumatra was educated there are many who work as employees of government-owned plantations and the Netherlands. In this case, Masykuri (1981 : 35-36 ) states that: "the development of the plantation workers require employees who have knowledge of writing and reading for the administration on the estate belonging to the Netherlands , this requirement can then be filled by workers from South Tapanuli".
Mandailing migrants in East Sumatra working at the Dutch government administration is usually employed as clerks , surveyors , engineers , and other technical work. The graduates of the Madrasah, the Sultan of Deli employs them as Khadi, priests as well as other positions in the religious courts. While Meer Uitgebreid Lager Onderwijs (MULO) and of the General Middelbare School (AMS) graduates, junior high and high school now. Therefore good positions in the offices of the Dutch government can be achieved Mandailing people. Mandailing migrants living in East Sumatra and mingle with the Malay Muslims, as well as the subsequent follow Sipirok, Angkola and Padang Lawas where they claim to be "Mandailing People" by not using their surnames (clans) as Mandailing people's experience, so that the Malays regard they are the same as those Mandailing in Medan. These migrants participate in all social activities, economic and political. This can be seen by the many figures of Air-ethnic press Mandailing (Pewarta Deli and Syarikat Tapanuli) in the city of Medan. Deli Sultanate realized their differences after the Waqf land in Sei - Mati in 1923, the differences between them due to the different development of soil origin (Huta), respectively.
Ethnic Composition And
Settlements In Medan
The rapid development of plantations in East Sumatra city of Medan, causing residents increased from 200 people in 1823 to 14,000 inhabitants in 1905. Upon independence number continues to increase, ie 479,000 in 1961 to 1,107,509 in 1980. According to a source who obtained a description of the composition ethnicity in Medan can be seen in the following table:
The rapid development of plantations in East Sumatra city of Medan, causing residents increased from 200 people in 1823 to 14,000 inhabitants in 1905. Upon independence number continues to increase, ie 479,000 in 1961 to 1,107,509 in 1980. According to a source who obtained a description of the composition ethnicity in Medan can be seen in the following table:
Based on the table above it is known that ethnic Mandailing ranks fourth largest city of Medan from 1930 to 1981. Besides, it can be seen how the actual nature of ethnic settlement patterns in the city of Medan. Basically a "kampung" (village) in Medan is a group home and residential nomads . In this migrant settlement, relations and traditional activities of the ethnic groups from their homeland will be preserved. Various traditional ceremony that involves cycles of life and tribal and religious associations were maintained, as well as their respective local languages remain employed in everyday conversation. Members of each ethnic group in a village such, tend to have the same job. This settlement preserving cultural continuity through daily intraksi, exchange ideas about work, family and how to use the custom to resolve the problems that arise in overseas. So do not be surprised if these ethnic villages will absorb the immigrants who come because they use relatives as a link from their villages in search of work and livelihood while.
Ethnic village in the Dutch colonial era and then into major cities in Indonesia , in line with the policy of the Dutch colonial government. Settlement boundaries of ethnic groups are also relatively clear, for example, in 1905, hometown of China, Mandailing, Arab, Indian and European. Homeland but since independence, in line with the spirit of nationalism and the expansion of the city of Medan, the boundaries were blurred sermakin and then disappear. For example, "Kota Matsum II", who was previously the Kampung Melayu, but in 1981 was replaced by the Minangkabau nomads. Chinese and Minangkabau settlements concentrated near the central business district. Mandailing and Batak Toba ethnic scattered on the outskirts of the city of Medan in ethnic villages apart. Nevertheless there are also ethnic Mandailing and Batak Toba living around the business center, but it is rare, compared to ethnic Minangkabau.
Places Ethnic Settlement
Mandailing
Mandailing ethnic settlements more permanent settlements when compared with other ethnic groups, as ethnic Mandailing looked overseas regions (called 'pandaraman') as a place to settle down, they do not always follow the development of shopping centers because they prefer bekerjadi field personnel.
Sultan Deli employees acquire land and homes in the Sungai Mati, Kampung Mesjid, Glugur, and Kota Matsum. In this area once inhabited by many teachers, employees Sultan Deli, for example Khadi, Priest, Clerk and Attorney. Mandailing ethnic who worked on the plantation who live in the city and Sei Agul - Matsum, while ethnic Mandailing daily work as employees and farmers mostly reside in the Sungai Mati, Glugur, Patisah, but there is also a small proportion of ethnic Mandailing employees residing in the vicinity of the market centers (Usman Pelly 1994: 95-98 ) .
In line with the development of Medan, the higher the selling price of land and expensive, plus also another division of the municipality of the field is rapidly increasing as well. Until reaching the plantation areas bordering the Deli Serdang regency in 1973, many ethnic Mandailing are set to stay in the new area, the areas that are still empty it can be used as a new settlement.
Several ethnic groups Mandailing settlement on the outskirts of the city of Medan is an area of Sidoarjo, Tegal Sari, Binjai, Helvetia, Bandar Selamat (Mandailing people call this area the nickname 'Kobun Pisang') and Tembung , where they often exploit - Islamic sentiment to her to seek convenient location just outside the city of Medan.
Mandailing Ethnic Association
In Medan
Mandailing ethnic in Medan has some kind of associations such as associations in the field of religious and tribal voluntary. For the first time ethnic Mandailing know education through Padri The Wahabi Islam which carries flow, which makes ethnic Mandailing reformed religion in terms of all of the early Islamic era of disbelief. It is seen from Mmandailing ethnic involvement in the organization of Al-Washliyah, which was established on October 26, 1930. When the Al-Washliyah led by Ismail Banda and his deputy Abdur Rahman Shihab, whose members include Mandailing especially young migrants. Al-Washliyah main program is set up schools in villages organized also in the city. Despite the initial lack of response by the public gets Mandailing and Malay, but after a few times of this organizational change management, public interest finally began Mandailing and Malay. Ahmad Nasution (1975: 18 ) says : "after the reorganization and infallible Daulae H. Hasan Al - Washliyah an adviser, then the organization is popular and some of its branches established madrassas around the cities of East Sumatra".
Al-Washliyah also active in social activities like helping the community in various fardhu kipayah (obligation) , in the circle of life (birth, circumcision, marriage and death). The organization of Al-Washliyah also has economic and political significance for the ethnic Mandailing , particularly their proximity to the Malay Sultanate. Until 1941, Al-Washliyah be oraganisasi very important in East Sumatra with managing 12,500 students in 22 schools and madrasah (Yoenoes 1957: 171). And after independence, Al-Washliyah growing by establishing secondary schools and colleges , such as Al- Washliyah Teachers' Training College, one of which is located in the city of Medan, and now changed to the University of Al-Washliyah (Univa) .
Al-Washliyah school at Bandar Selamat (Kobun Pisang) are organizing public education and religion. Where many teachers and students consists of ethnic Mandailing. There are also schools ranging from kindergarten level (kindergarten) , elementary school (SD), and also Madrasah Al-Washliyah. Whereas in the non - formal education, teaching is mostly done in many mosques coordinated by ethnic Mandailing. In this study there was no special funding from Al-Washliyah organisation, recitation made possible through community donations followers recitation (funded community itself).
Literature concerning the Padri movement in Minangkabau tribe can be seen that during the second decade of the 19th century (between the years 1815 to 1820). The Padri have started entering the Mandailing to spread Islam. In previous years some kings in Mandailing been Muslim, but the distribution was not yet widely implemented, the country where most children Mandailing still embrace animism (Sipelebegu). Can be added, there are also people who go learn Mandailing Islam to Bonjol, as proposed by Hamka in his book of the Dari Perbendaharaan Lama (1963:96). Meanwhile The Padri who did the spread of Islam in the region had reached Mandailing Angkola and Padang Lawas area which at that time was led by Tuanku Rao and Tuanku Tambusai (Schanitger, 1964:71-84). Departing from the above historical facts, that is Islam techings brought by The Padri to Mandailing, but art can not be ascertained from the doxology or on the initiative of The Padri This is because the tribe itself is Padri The Wahabis who hate or do not justify the practice of art.
Mangaraja Onggang Parlindungan Tuanku Rao in his book (1964: 179) wrote that a small portion of the population of Padang Lawas already Muslim South, which evolved from the Sultanate of Malacca since approximately 1451 AD If this information can be verified, in which the South of Padang Lawas spread of Islam moved to Mandailing. This fact can we associate also with the statement that prior to entering the Padri The existing Mandailing Mandailing kings who embraced Islam. Even earlier than Minangkabau where Shaykh Burhanuddin, roughly the same time with the heyday of Islam in Aceh. Meanwhile, in the Malay Peninsula itself until now we find also the practice of performing doxology (William P. Malm, 1997: 133 ) .
From northwest majors, Mandailing region bordering Central Tapanuli, and on the west coast lies the old town Barus that since formerly known as "port city and trade" much frequented by merchants from all over the world. In addition, the city is assumed as the Barus introduction of Islam to North Sumatra. Barus trade in the city at that time traded commodities and one that is quite of potential and is a well-known commodity "mothballs". In this connection it is known that there are people Mandailing livelihood as search "mothballs" in the wilderness forests and perhaps also as a merchant. It can be seen from sirkumlokusi heritage language they use when searching for "kapur barus" (camphor) in the woods, which is "Hata Parkapur" as one of five regional variations of tribal owned Mandailing (Marapi, 1957:61 ). Starting from this fact it is possible that the commodity trade Mandailing " barusnya chalk " up to the Barus trading town , where they are along the west coast of Sumatra island that began with Ports of Natal. In fact there is also the possibility that once they get in Barus, some are bringing the merchandise to the cities of other trading centers such as Malacca or Samudera Pasai in Aceh . In cities such trade them (the Mandailing) trade and associate with Islamic traders as from Persian, Arabic, Gujarati and others. As a result of these interactions, until now in the Mandailing still we hear the words like "Ratib Jongjong" (dhikr standing), "Podang Saidina Ali" (Ali Saidina sword), "Tenju Saidina Ali" (Ali Saidina boxing), and so on, where "the words" (the terms) as it comes from the understanding of Shia Islam (syiah), whose many roles in developing the arts in the Islamic world.
In order to foster tribal societies is essential, then the migrant Mandailing also not to be outdone by other ethnic groups to form associations whose members are Mandailing ethnic triba. Tribal associations such as the Himpunan Keluara Besar Mandailing (HIKMA) and Yayasan Pengkajian Budaya Mandailing (YAPEBUMA). It slopes associations only in the city of Medan, even to the Land of the Malay Peninsula, such as Ikatan Kebajikan Mandailing (IMAN) which was established in 1979. Objective of the society among others to distribute research results, as well as the preservation and promotion of the language obigation, Mandailing literary and culture, in Malaysia, IMAN has been raised succeed music ensemble "Gordang Sambilan" and providing and as recognized by the public, especially the official music ensembles in the State of Selangor-Malaysia, and now "Gordang Sambilan" serve as an annual festival in celebration of the end of each month fasting. Faith addition, migrant groups Mandailing birth Malaysiatelah form a group called Lembaga Adat Mandailing (LAMA), and lately they also form Persatuan Halak Mandailing Malaysia.
It may be said that the dynamics of ethnic identity begins with the introduction of Islam to Mandailing 1816 brought by The Padri and then embraced by the community Mandailing has changed the traditional governance systems and structures into "kadhi" whose powers expanding, he said traditional leaders to rule based on Shari'a Islam (according to the norms of Islamic religion) . Mandailing community mores that prior to the entry of Padri The influences from Hinduism, animism as confidence and Sipelebegu (worshipers ancestral spirits). The influence of Islam and followed also influence colonization of Dutch colonialism has changed kepercayaaan Mandailing people become followers of the teachings of Islam that is devou.
The Padri although unsuccessful Mandailing urged people to Islam immediately embraced Islam, and the fight ends with violence, but the tribe has meinggalkan Padri marks (Islam) is very clear in people's lives Mandailing (Schrike, 1973: 20), and Mandailing community in turn then has the view that "ombar do custom dohot ibadat", meaning customs and religions co-exist.
During its development, the Mandailing kepercyaan against Islam deepened terbutkti with Christian missions came after the Dutch menguaai the area, have failed to attract people Mandailing Muslim to enter the Christian religion, and the subsequent development of other religions never happened from the past and present in Mandailing.
The dynamics of ethnic identity further, is the inclusion of the Netherlands in 1833 to Mandailing can be said peacefully, in the sense that when they are both currently facing resistance at Padri Tribe after admission and the development of the Dutch colonial power, the Netherlands managed to persuade the next figures (leaders) traditional Mandailing like Mangaraja Gadombang of Huta Godang. Furthermore , the organization held a Dutch colonial rule by replacing Raja Panusunan Bulung be "Kapala Kuria", where "Kapala Kuria" also functions as Head of Government and Head (king) Indigenous. Thus "Kapala Kuria" successfully become a tool (puppet) colonial Dutch colonial power.
Traditional rulers in Mandailing we do now as Sutan Mangkutur nor obey but against the Dutch colonial Dutch colonial rule. Therefore, the Dutch colonial government changed again and the system of governance structures that Tapanuli area under Affdeling Mandailing, which is then transformed again into Affdeling padang Sidempuan divided into : (1) Angkola/Sipirok ; 2) Padang Lawas (Padang Bolak); and (3) Mandailing. At that moment which is about the 19th century migration of people Mandailing to East Sumatra. Social stratification that time consisted of : (1) Na mora - mora (nobility); (2) Alak Na Jaji (Si Tuan Na Jaji/the most ); and (3) Hatoban (slave). In 1876, the Dutch colonial government exempt status of slavery that exist in Mandailing.
Epilogue
The most notable developments during the Dutch colonial government is in the field of formal education before the public does not know him. In 1853 for the first time Elementary School opened, and this continues almost throughout Mandailing continue and flourish in the wider society. Status educated people become the center of community orientation that causes terdorongnya people to participate in education, then, educational activities organized by the Dutch colonial government , many brought changes in many aspects of community life, especially with the opening of the Dutch plantations in East Sumatra.
Subsequent socio-cultural dynamics, migration Mandailing people both before and after independence (Republic of Indonesia) to East Sumatra. Before independence, Mandailing people have migrated to East Sumatra to obtain a job. Yan job is occupied as merchants, religious teachers, and employees. After independence in East Sumatra Mandailing migrants are educated people, resulting in a change in choosing a job. They prefer to work as a government employee. The migrants after independence in East Sumatra (Mandailing, Minangkabau, Acehnese, Sundanese and Javanese), including migrant Mandailing people who easily get jobs in the field of personnel because they are Muslims besides educated and have less competition from other ethnicities.
Mandailing people tend to view the area as a place to settle permanently overseas (Usman Pelly, 1994: 95). That is why people prefer Mandailing residence in the suburbs because there can buy large tracts of land and build a house that big, the price is also not too expensive as it is in the city center, and serene (calm) and possession of residence must be in faith with its environment.
Generally speaking migrants in East Sumatra Mandailing both at work and life can be distinguished from other ethnicities. In this area, it is the custom and culture of every ethnic identity. With the customs and culture Mandailing lift their identity in different contrasting identities. This identity is reflected and manifested in the activities of customs and traditions both in a state of joy (marriage) and bad (misfortune).
Gandoang , 5 Mei 2014.
Edi Nasution
~ o0o ~
REFERECES:
1. Z. Pangaduan Lubis, dkk, Kumpulan
Catatan Lepas Tentang Mandailing, Medan: 2010. Pustaka Widiasarana
Kelompok Humaniora-Pokmas Mandiri.
2. H. Pandapotan Nasution, Adat
Budaya Mandaili Dalam Tantanann
Zaman, Medan: Forkala. 2005.
3. Leonore Peizer, Genealogy, family trees &
family history. 1978.
4. sman Pelly, “Urbanisasi dan Adaptasi: Peranan
Misi Budaya Minangkabau dan Mandailing, Jakarta: LP3ES, 1994.
5. HAMKA, Dari Perbendaharaan Lama,
1963.
6. Mangaraja Onggang Parlindungan, Tuaku
Rao, 1964.
7. William P. Malm, Music Cultures of the Pacific, The Near East, and Asia , 1997.
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