"MEDAN TEMBUNG” AS THE SETTLEMENTS
NOMADS MANDAILING PEOPLE IN THE DELI LAND
PROLOGUE
Mandailing people are "nomads" (called
"pangaranto") in various regions of Southeast Asia like to “Tano
Doli” (East Sumatra), Minangkabau (West Sumtera) , Peninsula
Land (Malaysia), and so on. While overseas territory where they call
"pandaraman"). Long before the Dutch colonial power came to
the Land of Dell, Mandailing people have migrated to the Land Deli and there
they have a pretty good social relations with the Malays and other tribes.
When a person is young people (called "poso-poso") in Mandailing want to
migrate to another area, usually a young man's parents carry a special
traditional ceremonies such as traditional ceremonies "mangido
doah" inviting people - relatives they (mora, kahanggi.
and anak
boru) and also a religious leader to come together to pray for the
young man 's departure to migrate to a particular region . Typically , the
certainty of the departure of the youth to migrate to a particular region
because it has been approved by the families of relatives already in the
overseas territories. The traditional
ceremony was held before the kepegiannya wander in the hope that the boy remain
always healthy, and can be tried as well as possible to improve their standard
of living in the shoreline.
After public transportation buses such as ABS and ALS,
usually the young man who would wander it delivered by people - relatives with
her parents to a large roadside. From that place he usually ride public transit
bus that took him to places such as overseas jaun enough to Doli
(Deli Land).
MEDAN TEMBUNG DISTRICT
Tembung Medan District is one district that is located
in the municipality area of Medan. Most of the population in the district area
is the field Tembung ethnic Mandailing , rest there are ethnic Malays,
Javanese, Toba, Karo, and so on. Geographically districts bordering Medan Tembung District Struggles in the West, Deli Serdang regency in
the East, Medan Denai District in the South, and also the Deli Serdang Regency
to the north . In 2001 a population of 134 113 inhabitants with vast districts
(Medan Tembung) is 7.99 km and the population density 16,785,11 soul/km.
Medan Tembung District consists of several villages,
namely: (1) Kelurahan Tembung; (2) Kelutahan Bandar Selamat; (3) Kelurahan Indra Kasih; (4) Keluhan Siderejo; (5) Kelurahan Siderejo Hilir; (6) Kelurahan Bantan;
and (7) Kelurahan Bantan Timur. Among the 7 (seven) villages in the Medan Tembung district was not all urban villages Mandailing ethnic majority, only a
few villages which majority ethnic peduduknya Mandailing, namely: (1) Kelurahan Tembung; (2) Kelurahan Bandar Selamat; (3) Kelurahan Bantan; and (4) Kelurahan Bantan Timur. In the implementation of the Village 's fourth marriage in
society Mandailing still often performed according to the customs of their
heritage.
The existence of a community in an area generally
recognized because of the social organization of the community, especially
people that are migrated. Similarly Mandailing community in the city of Medan, Medan Tembung districts particular, where Mandailing community is
inseparable because of the social organization formed by the people themselves. The social organization is usually formed based on common objectives, namely
tighten the relationship and maintain customs that already exist in order to
remain sustainable.
Usually these social organizations formed by two
categories , namely : ( 1 ) Name of the clan; and (2) Name hometown. Based
on the clan name , clan similarities that make people form a social
organization, because in society Mandailing if one person to another has been
a clan then they assume that they are brothers. Sense of brotherhood as a clan
which makes them the form of social organization . For example: Ikatan Keluaga Nasution (IKANAS). While based on hometown name, derived from the same
hometown makes people form a social organization, karana in Mandailing
community if it comes from the same hometown so they thought they were brothers. For example: Ikatan Keluarga Manambin (IKM).
MANDAILING COMMUNITY IN THE DISTRICTOF MEDAN TEMBUNG
'Community' meaning can be interpreted as a living
entity that humans interact and behave according to a certain custom systems
that are continuous, where each member is bound by a sense of shared identity.
Mandailing community in the Medan Tembung district consists of two parts: (1) Public Mandailing born and raised in Tano Rura
Mandailing, migrated to the field and interact with other people like
Karo, Toba, Javanese, Malay, and so on; and (2) Community Mandailing
born and raised in the District of Medan Tembung, automatically blend in with
the culture of the community is another culture in local communities, namely:
Karo, Toba, Javanese, Malay, etc. Assimilation will appear later in the
show " plain flour " which is the interaction with the Malay culture. Fresh flour is one of a series of a whole series of traditional wedding
ceremony in Medan Tembung district.
LIVEHOOD
Mandailing community in Medan Tembung district known for small industries, ie rattan, which is almost the majority of the
population is living in the rattan industry. Likewise Mandailing people in
this district who worked as craftsmen or traders rattan cane industry. But in
addition to these professions, there are other professions such as teachers or
employees of the local government.
LANGUAGE SYSTEM (SARO MANDAILING) AND KNOWLEDGE
Language is one of the cultural elements of the seven elements of other cultures. The language used by the people in the
district Mandailing of Medan Tembung is Mandailing language, and is still used in
Mandailing area and in other areas in the colony in the implementation of
community among Mandailing people.
People (alak) Mandailing as one of Indonesia's
ethnic group, that inhabit the interior of the west coast of Sumatra island,
also have a Mother that Hata Mandailing (Language Mandailing), but more
often they call "Saro Mandailing". According Z Pangaduan Lubis [2010], has traditionally consisted of five Mandailing language diversity: (1) Hata Somal, is the diversity of languages used in everyday conversation; (2) Hata Andung, a kind of English Literature
variety, which is specially used in the old days when the bodies lament the
death ceremony (called: "mambulungi") and also a girl who mourn
in front of his parents at the time of departure will leave them for the next
taken to the groom's family; (3) Hata Teas Dohot Jampolak, is a variety of
language specific invective used when things happen that are not either (a
quarrel or a fight); (4) Hata Sibaso, is a special variety of language
used by the characters Sibaso (medium intermediaries real nature and the
supernatural) when it is in a state of trance and is also used by
Datu (traditional healers) in the time to treatment; and (5) Hata Parkapur, namely Sirkumlokusi variety of language that was used by the search Mandailing
camphor when in the woods.
Pangaduan Lubis added, that in addition to a wide range of language Mandailing fifth the past Mandailing people also have a variety of other languages again called Hata Bulung Bulung (Leaves Languade). Different from ordinary language, which is used as the words are in Hata Bulung Bulung leaf herbs in Mandailing language called bulung-bulung. Foliage used is the leaves that had his name rhyme with the words contained in the language of Mandailing. For
example, the leaves of plants is named hadungdung used to convey word dung
(after); leaves of plants named sitata used to convey words hita (us);
leaves of plants named sitarak used to convey the word marsarak (split);
leaves of plants named sitanggis (incense) is used to convey the words of
weeping (crying); and leaves of plants called pau (fern) is used to convey
the word Diau (on me); leaves of plants named podom-podom used to convey
words modom (sleep). If for example, all the leaves are delivered by a young
man to his lover, the lover will understand that the young man told him:
"dung hita marsarak jolo tangis au anso modom". It means "after we parted ways , I cried first and could fall asleep".
At the present time, Hata Bulung Bulung and use the complete loss of cultural traditions Mandailing community. Similarly, the wide-range of languages mentioned above, except Hata Somal who still continue their use in everyday conversation. The extinction of a wide-variety of language is so rich that it is very detrimental to Mandailing own citizens, even detrimental to the nation of Indonesia as a wide-variety of languages is a wealth of ethnic culture (Mandailing), which nearly became extinct when it's
impossible to turn back.
When examined more deeply, according Jasinaloan again, there are some characteristics that are quite prominent Mandailing language, among others:
First, the phoneme "k" velar and glottal stop at the end of the word denoted by a sign, although different in nature, such as the word "tits" significant "drops" and "bowel movement"; "Sosak" means "fast" (rush ) and "shortness" (breath); "Flare" means "laughter" and "mocked"; "Etek" means "aunt" and "percussion instruments from bamboo".
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 such as: auditor, uai, ee , and aa. For details, can be seen in the sentence: uai iaua he au i ( meaning: "well I was going" 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 "i " (ie ima word, which means "that") and the prefix "in" (for example isadu word, meaning " there") , "e" means "hi" , "u" means "me", and "o" which means "yes" or "you".
Fifth, the "root" was instrumental in the
establishment of basic words. To detail can be seen in the example the
following words: (1) antuk, batuk, kurtuk, lantuk, maturutuk,
potuk, retuk, sotuk, tuktuk, utuk; (2) apit, ubit, lompit, sipit, pitpit,
jungkit, dalkit, gigit, ancit, singit, rongit, angit, arit, sirit, gorit,
ririt; (3) andarohot, dapot, dohot, lolot, morot, korot, sorot, porot,, potpot,
lampot, sangkot, sungkot, singkot, sohot ,ngot, tungkot, ingot, sirohot,
salohot, moncot, to’pot, topo’t. 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 a 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 case of a fall), 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,
murmurmagodang, targodang, tarumgodang, tartargodang, sagodang-godangna.
Seventh, the use of "particles" are very
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, ke he ma ho tu si whispering 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.It is not uncommon, that after words the uptake into Hata said Somal for them, but no longer the same sense understanding its origin. Examples such as the word "goose" which originally was "trademark" of the kind of goods (cauldron) with a logo image ducks geese, but then in another it means to be Hata Somal, namely "large pot". Thus the word "goose" is ambiguous animals (ducks) and a large frying pan made of iron (metal). Similarly, for the words "Honda" meaningful trademarks and motorcycles. Another thing, for example if
the first Mandailing want a piece of string to measure the length spanned by
both hands (called: sangkolak, duangkolak, etc.), 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.
Still fresh in my memory as a child at home, while
playing with peers often one of us, there were wounded in the feet or hands
because shards of glass, for example. To treat the wounds we quickly searched
bulung balerang, which is a type of leaf vegetable grass smelled of sulfur,
which is easily found growing just around the township. After bulung Balerang
was found, without the need to be washed first, but immediately chewed in the
mouth. After bulung Balerang it becomes smooth , then later placed on the
wound so that the blood does not trickle continues. The difference with the
current situation, there may be no longer children who know bulung Mandaling
Balerang and usefulness as well as for those already used to treat wounds and
more confident using the "ubat merah" (antiseptic) which produced
the manufacturer and it must be exchanged for money ( purchased ) in the tavern.
As I recall there was again a word that never again
appear in everyday conversation people Mandailing, namely mandersa. In fact,
the word mandersa which means "mosque", is a place of worship for
followers of Islam, which had long been classified as followers of their
religious and devout. Now they named the place of worship (prayer) musojid
it with words, which certainly comes from the word "mosque".
While the name of a place of worship that were smaller and simpler is suro,
which means "mosque", still survive until now. Generally suro was
founded on the banks of the river, such as along the Batang Gadis river which flows
from south to north through the many villages in Mandailing.
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 teach their
offspring using the language of Mandailing, but not a few among them who still
use Mother in communication, as in the "regular recitation" (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 is also generally do not have high
awareness and strong will so that his descendants were able to use the language
of Mandailing 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. The cause may be relatively similar to what is
experienced by the majority of the immigrants who settled in urban Mandailing,
namely economic trouble. 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.
RELIGIOUS SYSTEMS
When Islam and Christianity have not entered the
territory Mandailing, Mandailing community embraces a traditional religious
system based on the belief of a man begu can make happy and hard . The
traditional belief system called Sipelebegu. According to the concept of the
traditional religious system proficiency level , which is the spirit of man
begu are (ancestors) who have died or various kinds of "spirits"
whether they are evil or that are not evil.
The influx of colonial or colonial Dutch government to
give effect to the area Mandailing religious system in Mandailing ground .
Before the Dutch colonial government entered into prior Mandailing Mandailing area
already occupied by the Padri leader Tuanku Imam under Bonjol . The arrival of
the Dutch colonial government in addition to colonize also for the development
of the religion of Islam , as well as the purpose of the arrival of the Dutch
colonial government in addition to colonize also to the spread of Christianity
in Mandailing .
The arrival of the Padri a big influence on the
religious system in Mandailing, quickly accepted Islam as a new religion by Mandailing people replace their old religious system
known as Pelebegu.
After Mandailing embraced Islam, Christian
missionaries spread Christianity, but Christianity spread of development is
not so fast, because people Mandailing had already embraced Islam, and until
now the Islamic religion as a guide for Mandailing community. But besides the
customs also play an important role in life. Islam is the religion brought by Prophet
Muhammad SAW who recognizes that God is One God and there is no god but Allah
SWT. Religion Islam developed in Mandailing occurred after the second decade
of the 19th century.
KINSHIP SYSTEMS
Before discussing the kinship system, the first
indigenous functionaries discussion. According Pandapotan Nasution (2005)
indigenous functionaries are those that serve to organize and keep the custom
can be well maintained . Indigenous functionaries consists of:
( 1 ) Raja (King), in the Mandailing community structure (according to research Commissie Kruese Stibbe), king consists of:
a) Raja Panusunan Bulung is supreme in accordance
with the agreement and at the same time as King Huta ( dorshoofd ) in the
hutanya own . King Huta is the highest king of unity some Huta .
b ) Raja Ihutan under the reign of Raja Panusunan.
c ) Raja Pamusuk is king under the rule of Raja Ihutan
who led a huta.
d ) Raja Sioban Ripe is the king who is under the rule
of Raja Pamusuk who dwell together in one huta .
e ) Suhu is the king who is under the
authority of Raja Pamusuk and Raja Sioban Ripe.
In addition to the king in a traditional ceremony
there are some helpers king who participated accompany the king on the giving
decisions in the customary meeting that Namora Natoras. Namora Natoras
companion is king in the decision making when discussing or completing all of unity huta he leads and oversees the king
in running the government .
Mandailing community kinship system is patrilineal
kinship systems are based patrilineal, the nature of marriage in society
eksogam (marriages performed between the clans). From this was born the
marriage between the clans 3 (three) elements are interrelated to each other
, give each other, accept each other, listen to each other and behave and act
in harmony , harmony and balance. Leadership in the implementation of the
customs and the customs upacaraupacara these three elements play an important
role, these three elements are Natolu Dalian , ie mora, kahanggi, and
anak boru.
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Dalian Na Tolu is interpreted as the buffer furnace consists of three, so that the furnace can be balanced. Dalian Na Tolu in Mandailing society implies, the three groups of people that are the foundation . Tolu Dalihan consists of :
a. Suhut and his Kahanggi is a family group or a clan that has the same lineage in a huta. Suhut and his kahanggi consists of :
1) Suhut is hosted in the implementation of traditional ceremonies (which has a celebration). Was this group which is in charge of everything related to the implementation of the traditional ceremony.
2) Hombar suhut is family and kahanggi one clan with suhut but no one nenek. Hombar suhut not only derived of the Huta (village), but also from outside huta who still have family ties and one clan with suhut .
3 ) Kahanggi pareban family is the first and the third group togather take a wife from the family same. In kahanggi pareban indigenous status is regarded as markahanggi brother by marriage .
b . Anak Boru is a family group can or take the wife of a group suhut. Anak Boru consists of :
1) Anak Boru Bona Bulu who has had a position as a child the first time since suhut Boru huta occupy . This is the first child Boru Boru from the family once took suhut. Boru 's child huta and even helped open the suhut also reside in the Huta.
2) Anak
boru busir ni pisang are children who have parents to take a wife from the group suhut. Therefore children will appear as a child boru ni busir bananas and hereditary right to take iatri of the suhut group .
3) Anak
boru sibuat boru is a child who took a wife of suhut, thus it serves as a anak boru (sibuat boru) .
c . Mora is the family level by taking suhut Boru (wife) from this group. Mora consists of :
1) Mora
mata ni ari family group is hereditarily be mora , because lelompok suhut since the first time it has been taking Boru from this Utarakelompok Sumatra University . In a traditional ceremony ni ari mora eye may present as harajaon .
2) Mora ulu Bondar (pangalapan boru) is mora suhut group took place Boru . Mora is a family group that has been given to suhut Boru , therefore hereditary suhut group can take mora Boru of this group .
3) Mora
pembuatan boru is a family group took place suhut wife. Mora as a family group for the first time give to the family suhut Boru. Suhut who took direct Boru 's family considers this as a mora pembuatan boru manufacture.
If Dalian Na Tolu developed, would have mora ni mora, then when viewed from the side suhut, then the position is mora ni mora. Likewise, the child would have a Anak Boru and when viewed from the side suhut, called pisang raut position .
In Mandailing not known arts community , but the so-called " Uning = uningan " or " sounds " . Mandailing traditional arts community calls them " Uning - uningan ni na ompunta jumolo sunduti " which means the art of the music of the ancestors who passed down from generation to generation .
The traditional art consists of :
1. Membranophone (percussion) consists of two types :
a) Gondang Boru or gondang dua ensemble is composed of two pieces gondang (barrel shaped two-sided drum) which consists of a gondang jantan and gondang boru, ogung (gong set) consists of ogung boru-boru and ogung jantan, mongmongan consisting of gongs set small size 3 (three ) pieces that panologi, panduai, pamulosi, one fruit doal (medium size gong) , a talisasayak fruit, the fruit sarune single tongued (single reed), and one person panjeir.
b ) Gordang Sambilan consists of nine different drum side has a name and sizes ranging from the rise to the largest, single-tongued one sarune fruit, ogung boru-boru and ogung jantan chest, one fruit mongmongan (doal) , the fruit is small gong talempong three pieces of the same size, a pair tawak-tawak or talisasayak.
2 . Idiophone like etek / otuk , gondang bulu, and
others .
3. Ende or chanting, among which are :
a) Jeir song is sung at the time manortor. Jeir is singing
that tells about the history of a clan, or advice about married life, or a
very close kinship called the koum na solkot. Jeir usually sung to the
accompaniment of a full ensemble gondang dua and is generally found in the
rituals and ceremonies of marriage contained in Mandailing community.
b) Ungut-ungut which tells the story of the singing
is an expression of sadness, longing or departure . Ungut-ungut generally
done by men either young or old. However bebeapa of women sometimes do.
Chanting ungut-ungut generally accompanied by a flute player.
c) Sitogol is also singing that tells the story of an
expression of sadness, longing or departure. Sitogol generally done by men
either young or old. However bebeapa of women sometimes do. Chanting sitogol
generally accompanied by a flute player. Melodic patterns between Sitogol in
Mandailing Godang and ungut-ungut in Upper Mandailing is different.
d) Jengjeng singing is similar to that ungut - ungut
song tells the story of an expression of sadness , longing or departure .
e) Andung expression is singing about an event that
has occurred for example about death , losing something , and so on . The
singing grandmother generally without any accompaniment instrument but
sometimes also accompanied by brass uyup - uyup or tulila .
f) Marbue-bue put the kids are singing , usually
performed by the mother to euthanize her . Fill singing usually
pengrapanpengharapan the good life in the future if anakanya has grown .
4. Tortor not the same as for the implementation
tortor dance based on the philosophy of Mandailing customary, therefore tortor
has meaning, form, nature and characteristics are based on the custom.
In the execution of offenders tortor consists of two
groups: the manortor and pangayapi. That manortor marching ahead, while
pangayapi lined up behind and manortor row is a respected group. As for the
mangayapi, usually mora groups and indigenous kings. For example, if the manortor
it is mora then that it is a mangayapi anak boru. Couples who manortor should
not be of the opposite sex unless at tortor na poso bulung. According to the
group who did tortor, the position and extent manortor someone who can be
distinguished by:
a) Tortor suhut, kahanggi suhut, mora and anak boru;
b ) Tortor raja-raja;
c ) Tortor Raja Panusunan Bulung; and
d ) Tortor na poso bulung .
EPILOGUE
Mandailing ethnic groups are those derived from hereditary Mandailing wherever he lived, including in "pandaraman" though (Medan Tembung) .
Customs "Markoum Marsisolkot" in Mandailing agreed to wear to both the ceremony be named "siriaon" (ceremony of joy) or ceremony "siluluton" (mourning ceremony), whwre customs by "markoum marsisolkot" contained in some institutions customary namely: (1) patik, (2) ugari, (3) uhum, and (4) hapantunon.
- Patik is customary rules that should not be violated, if breached will be punished, as the servant as a rule used for guidance for all activities in life can create affection, or does not cause conflict or friction to the public.
- Ugari was appointed as customs regulations. So customs of an area does not undermine customary.
- Uhum is violation above legal sanctions against such regulations patik, ugari, uhum, and hapantunon. Uhum or sanction the violation ranging from reprimand, fines, stocks, driven out of the village, and the death penalty.
- Hapantunon is one of the customs that aims to refine the human relations or other human. Hapantunon provide to the community and family relationships were studied ethics or ethics in day-to-day or hang out in the family ties in the partuturon.
Mores "markaoum marsisolkot" saying this lately as well as Dalian Na Tolu. Dalian means stone hearths, and na tolu means that three, that 's three stone menjujung one container or a custom, three elements different groups but uphold the Indigenous Mandailing container, which consists of Kahanggi, Mora, and Anak Boru.
- Kahanggi is a group that consists of the siblings of our own and coupled with a fellow clan groups. Kahanggi element also includes saama-saina (same father - the same mother), saompu (the grandmother), saparaman (the father), sabana (collateral), sapangupaan (grandfather's siblings), and sakahanggi (person -rang one clan in the village ) .
- Anak Boru is giving girls from our group or kin group who received from the Mora girls. And usually the child's family Boru respect to the mora her.
- Mora is a group of brothers - brother of the wife - or wives of our party taking place daughters in marriage . From the results of deliberative decision of this group or of a third party Kahanggi, Anak Boru, and the creation of custom Mandailing is Mora said Markoum Marsisolkot customs. When one group of them is not included, then the ceremony Traditional customs Mandailing based Markoum Marsisolkot not created, or in other words dropped altogether.
In Mandailing clan adheres derived from the surname of the father through or called patrilineal. People who patrilineal lineage or clan. The genus contained in Mandailing among others: (a) Nasution, (b) Lubis, (c) Pulungan, (d) Rangkuti, (e) Batu Bara, (f) Dulae, (g) Matondang, (h) Parinduri, (i) Hasibuan. But Lubis and Nasution clans is the most number of citizens in the area Mandailing.
Every member of society has a clan, the clan will put his name behind his own name. Because this is a tradition that has been fused with life Mandailing Society long ago. Marga is a that has the values of solidarity within the family and in society. People who are considered as brothers or a clan called markahanggi descent .
Another extensive kinship system of genera are also present in Mandailing community. Kinship system is based on the existence of a blood bond and the bond of marriage between members of the clan that exist in society. Ties of blood and marriage gives rise to a social system that is based on the so-called Dalian Na Tolu kinship.
Gandoang, May 22, 2014.
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