Traditional ceremonies in Mandailing

"GONDANG" AND "GORDANG": TRADITIONAL MUSIC MANDAILING

By Edi Nasution

PROLOQUE

Tribal art Mandailaing've known since hundreds of years ago. When it is, the art of live music that is closely associated with the old belief system (called "si pelebegu", ie worshiper ancestral spirits). Any conduct traditional ceremonies or rituals at the time the music is used as a "perantara" (middleman). In pre-Islamic times, the music is a portion that can not be separated from religious activities (rites) and traditional ceremonies, be it joy ceremony is called "siriaon" like a traditional wedding ceremony or "siluluton", ie traditional ceremonies the nature of grief as death in Mandailing.

Animistic belief system "si pelebegu" put the music (which is used for ceremonial and religious) in a high position. It was most likely it is because the "voice", "singing" and "music", is a very important element in religious ceremonies as a matter of course adds to the atmosphere of sacred or sacral (Koentjaraningrat 1980: 245).

Tradition worship ancestral spirits in the "old religion" ("si pelebegu") in the past always use a middleman called "si baso". While "pure sounds" is the estimated ensemble "gordang sambilan" or "gondang dua". And musicians who are experts at that time called "datu peruning-uningan" or "datu pargondang". Perhaps, because they are learning to play music is not from men, but from "begu" (ancestral spirits), which specifically also provide rhythms "gondang" to "datu paruning-uningan". However, the situation changed after the Islamic religion embraced by the community at large Mandailaing. The use of music devoted to the ancestral spirits is not allowed to be shown, because it is so contrary to the teachings of Islam, for example, the tradition of "containing" (wailing in front of the bodies) are performed on ceremonial "siluluton".

In Mandailaing also a musical instrument membranofon the sound source comes from the "skin" or "membrane" that is, among other things:

~ "Gondang dua", this ensemble is also called "gondang boru", "gondang topap", and "gondang tungu tunggu dua". This instrument consists of two drums. Both have the same size and shape, and "gondang two" or "gondang boru" is used in traditional ceremonies "siriaon" (joy) for example, which serves traditional wedding ceremony for the pick bride, and ceremonies "silluluton" (grief) for example ceremonial death. The term "gondang" in Mandailaing contains several terms, namely: a musical instrument, a combination of a number of musical instruments (ensemble), the name of the song or repertoire, rhythm or rhythmic, certain types of music, and the music itself, which is closely related to the elements Mandailaing other cultures.

~   "Gordang sambilan", where the ensemble is composed of nine pieces of "gordang" long and large shape with different sizes. And the names "gordang" is not the same in the region in areas like Ulu Pungkut, Pakantan, Huta Pungkut, and Tamiang. For example, for a pair of "gordang" the greatest in the area Pakantan called: "jangat", whereas in Tamiang three "jangat" ("siangkaan", "silitonga", and "sianggian"). "Gordang sambilan" made ​​out of a tree "ingul" but at the present time it is not uncommon to wear coconut trees because trees "ingul" hard to find. For membrane that "cow skin" which tied with rattan for adults little finger and how to play it was hit with a pair of wooden sticks. "Gordang sambilan" is used in the traditional ceremony "siriaon" (joy) traditional ceremonies such as marriage, welcomed guests, entering a new house, and the inauguration-opening. In this case, the definition of the word "gordang" is a great musical instruments (drums chime) that played the longer yng rumbling sound.

Anthropologists agree that culture, including customs coming of age rituals "siriaon" and "siluluton", in Mandailaing, is everything that can be thought, done, and applied by a human. Culture of a tribal identity is a vision of the tribes. A tribe can be recognized by the tribes (nations) other relevant when tribal identity could introduce themselves through their own distinctive culture. One of the many cultures that exist in Indonesia is a culture Mandailaing community located in North Sumatra Province. In this case, Mandailaing ethnic groups are those derived from the hereditary Mandailaing wherever it resides. [1]

Mandailaing ethnic groups have a "musical culture" that characterizes Mandailaing culture. One is "gordang sambilan", and also "godang boru" as "custom music". "Gordang sambilan" as the ensemble is a set of sacred musical instrument consisting of nine pieces of large drum (drum chimes). The size of the "gordang sambilan" are starting from the largest to the smallest is always different depending on the area but the same shape, as in the Panyabungan, Pidoli, Maga, Tambangan, Huta Pungkut Tamiang, Tanagodang, and Pakantan. While "gondang boru" consists of two pieces of "drum"-shaped "barrel". Both ensembles "gordang sambilan" and "gondang boru" have wind instruments (such as: "saleot"), metallophone (such as: "ogung", "mongmongan", and "doal"), and "tali sasayak" (idiofon). And in ensemble "gondang boru" sung "ende" certain (traditional singing called "jeir") in the accompanying traditional dance "tortor".

The following table was made to clarify the differences in the names "gordang sambilan" (from large to small) in four settlements (called "huta" or "banua") in Mandailaing Julu (upper Mandailing) is Tamiang, Huta Pungkut, Huta Godang and Pakantan as follows:

Penamaan “gordang”	Pakantan	Tamiang	Huta Pungkut	Huta Godang
“gordang” 1	Jangat	Jangat siangkaan	Jangat siangkaan	Jangat siangkaan
“gordang” 2	Jangat	Jangat silitonga	Jangat silitonga	Jangat silitonga
“gordang” 3	Udong-kudong	Jangat Sianggian	Jangat Sianggian	Jangat Sianggian
“gordang” 4	Udong-kudong	Pangaloi	Pangaloi	Panulus
“gordang” 5	Padua	Pangaloi	Pangaloi	Panulus
“gordang” 6	Padua	Paniga	Paniga	Paniga
“gordang” 7	Patolu	Paniga	Paniga	Paniga
“gordang” 8	Patolu	Udong-kudong	Udong-kudong	Udong-kudong
“gordang” 9	Enek-enek	Eneng-eneng	Teke-teke	Eneng-eneng

In Pakantan, ensemble players "gordang sambilan" as many as 11 (eleven) persons include, (1) one player sarune, (2) five people play "gordang sambilan" with the division, (i) one person playing two "jangat" or called "panjangati", (ii) one person plays "udong-kudong", (iii) one person playing two "paduai", (iv) one person playing two "patolu" and, (e) a play "enek-enek", (3) one person plays "ogung boru" and "ogung male" (gongs), (4) one person plays "mongmongan" or "gong panolongi" and "panduai" and, (5) one person plays "pamulosi", (6) one people play "doal", and (7) one person play "tali sasayak".

While in the area Huta Pungkut and Tamiang number of players and musicians are 9 (nine) members consisting of (1) one player sarune, (2) four-person play "gordang sambilan" by division, (i) one person playing three "jangat" (ie "siangkaan, "silitonga", "sianggian"), (ii) one person plays two fruit "pangoloi", (iii) one person playing two "paniga", (iv) one person plays two fruit "udong-kudong" (3) one person plays "ogung boru-boru" and "ogung jantan", (4) one person plays "mongmongan", (5) one person plays "talempong", and (6) one person plays "tali sasayat".

While in Huta Godang and Habincaran - Ulu Pungkut musicians number of players is 9 (nine) also consisting of (1) one player "saleot" (sarune), (2) four-person play "gordang sambilan" with the division, (i) one person playing three "jangat" ("siangkaan", "silitonga", "sianggian", (ii) one person plays two fruit "panulus", (iii) one person playing two "udong-kudong", (iv) one person playing two "eneng-eneng", (3) one person plays "ogung boru-boru" and "ogung jantan", (4) one person plays "mongmongan", (5) one person plays "talempong", and (6) one person play "tali sasayak".

The names "gondang" (repertoire) who played with the ensemble "gordang sambilan", among others: "roba na mosok", "sampuara batu na magulang". "udan potir", "mamele begu" and so on. While the ensemble repertoire "gondang dua"(or "gondang boru") among others "jolo-jolo turun", "alap-alap tondi", "moncak", "raja-raja", "tua", "mangido udan", "tortor", "pamulihon" , and others.

In the traditional wedding ceremony, "gordang sambilan" is played when the bridal reception, guest and after the completion of the "customary title" to the groom, but only after given permission via "markobar" (deliberation) then struck "gondang dua" ("gondang boru") as a sign that the traditional wedding ceremony has been officially opened and "gordang sambilan" has been moved from "sopo godang". "Gordang sambilan" can be played after "disantani" (plain flour) and for "maninggung" (first hitter "gordang") is Raja Panusunan Bulung. After all, it is then handed over to the player "gordang sambilan" to play it. And at its peak in the party or the wedding day finally finished where the "margondang" was stopped, then saved back to the first "disoda" as with "manyantan gondang". Usually when the "gordang sambilan" played followed by a dance "sarama" (dance to honor the spirits of ancestors) with "manyarama" (trance).

"MARBAGAS" (Marriage Ceremony)

1. Before Marriage Ceremony Performed

a. "Manyapai Boru"

Before the traditional wedding ceremony is held, if the "bayo pangoli" (men) want to know and understand the figure of "boru na ni oli" (women) who want him to love (the approach to a woman), he should carry out the customary "manyapai boru". In this case, a man express his feelings to the woman he loved. Once the woman accepts a man who adored, the next relationships between men and women is below the level to be sufficient if the marriage age. After the male and female are "consensual" and each wants to be a family, then ask the man and asked his parents to see the woman who wants to be his wife. 

The wishes of the boy will be considered by the parents, if the parents want or tuidak women preferred to receive it. When his son expressed a desire to live in a household, parents will first look at the behavior of the girls who liked by children. Then, after considering and see the girls behave well and are able to be the wife of his son, then this relationship will continue to stage "mangairirit boru".

b. "Mangairirit Boru"

A marriage in society Mandailaing not only aims to unite the boy and the girl, but also "both sides", ie the family of the man and the woman's family. In the tradition of "mangairirit boru" this, the male parents first find out the origin of the (families) of the girls were favored by boys it. It is important to adjust whether the two families can be met where they both have good behavior and have a "match". Because the saying goes "singkam tungkona, singkam tunasna", meaning that the nature of the child not far from his parents.

After knowing the family of the girl, in the show "mangiririt boru", the family of the boy will clarify the relationship between the arrival to ask his son to the daughter of the family. The family of the boy usually sometimes bring "kahanggi" and "anak boru" in the tradition "mangaririt boru" home party this girl. This is because the girl is not straight (once only) affirm the desire of the boys. To that end, the family will usually ask a woman with a reason to ask if her daughter had received the proposal or to accept the proposal of others. In this case, which comes from the family of the girl is the nearest course, because still in the stage of the child's willingness to ask the woman to be the wife of the boy.

After a lack of compatibility and agreement has been approved by both sides of the family, then the family of the boy immediately requested that all of the conditions discussed will be met at once. This can make it easier to find the information of the family that the boy would come to the family of the girl who is ready to accept the possibility that all happens.

To keep the "silahturrahmi" (Islam) when the family of the boy came to the family house of the girl and then, usually provided food to "eat together" to be established harmony between the two parties (the family). And after continuing to stay in touch with both sides had reason to get a deal together, then also proceed to the stage of "padamos hata".

c. "Padamos Hata"

Once in the "mangairirit boru" no barriers in its implementation, the next step is "padamos hata", which bertjuan to resume talks on its original purpose. The families of the boys will come back home to the family of the girl and proposed to ask the girl to become the wife of the boy.

In the event "padamos hata", which occurs in this Mandailaing society, the family is usually the girl will ask the requirements to be met by the family of the man or talked once about:

~    Day comes right to propose formally called "patobang hata".

~  The requirements to be met the family of the boy at the time of the event "patobang hata", namely: (i) what is to be prepared; (ii) how 'tuor"(dowry) and in what form; and (iii) other paraphernalia.

After the events in "padamos hata" there is no obstacle in it, then also proceed with the show "patobang hata" to strengthen the treaty that had been agreed on "padamos hata".

d. "Patobang Hata"

The purpose of the implementation of custom "patobang hata" is to strengthen the agreement between the family of the boy to the girl's family. In the marriage is generally preceded by a cover, but this new proposal is bound after the family of the boy gave "tuor" (dowry) to the family of the girl girl. Sometimes, marriage is not preceded by a cover, because at the time the boy (called "poso-poso") and a girl (called "bujing-bujing") run away together (elopement, called "marlojong" or "mangalojongkon boru"). But there are also eloped sanctioned by parents because of certain considerations called "tangko binoto". This happens usually to avoid the conditions that budersome or parents do not approve nor there other barriers, such as sister or brother still unmarried.

In the stage "patobang hata" is that peminangan between the family of the boy and the girl have been done officially. The family of the boy who was represented by "kahanggi" and "anak boru" which must first be "manopot kahanggi" in the settlement of their girl child. "Manapot kahanggi" means the encounter "anak boru" of the family of the girls, or "kahanggi" from the party boy.

In other words, "anak boru" of the family of the girl that had occurred the marriage bond status will be "kahanggi" from the family of the boy. As customary provisions Mandailaing, "manopot kahanggi" is necessary in order to assist the families of the boys to "take across" them to the destination. That is the kahanggi this will guide them to deliver all intents and purposes they are to run smoothly enough to be accepted by the family of the girl.

In the custom event "patobang hata", the family of the boy would speak in parables to convey, for example, among other things:

-   "Ni lopok mangido tobu sisuanon, Baen suanon in Rura tano banua nami, Anso Adong tambus-ni tambusan namboruna, Anso martumbur pudi on Lopus tu ni ari" (shown to the girl, with the sisuanon tobu lopuk ni asked the woman can give offspring).

-   "Andor na mangido mangolu parsiraisan" (shown to the family of the girl / "mora") a dependent (ask for good luck).

-    "Mangido titian batu na so ra buruk" (shown to establish a continuous relationship).

The thing that is expected by both sides of the family, the family of the boy and the girl's family of three things are:

-    "Ni lopok tobu sisuanon" (ask the girls they could successor descent).

-  "Andor na mangolu parsiraisan" (ask the woman's family into the shelter / dependent asked their willingness to be "mora").

-   "titian batu na so ra buruk" (ask them to establish family relationships forever).

After the event "patobang hata" has been officially implemented and accepted by both parties, the next event is the "manyapai batang boban" (the burden to be borne by the party boy). Officially on the implementation of the "patobang hata" witnessed by the whole family were present at the time of determining the size of the "batang boban". And after the show "patobang hata" finished everything will be determined to continue with the next event is "manulak sere", which is given one or two weeks, so that families of both parties can prepare everything. Notifications and mangundang family or relatives, the family of the main party boy who haarus provide a "default" (cash delivery) called the "sere na godang", ie "uang antaran" (money delivery) along with other money for other purposes.

e. "Manulak Sere" or "Patibal Sere"

In accordance with the agreed time between the two sides of the family, then the family of the boy came back delivering what has been agreed at the time of the event "patobang hata". Before leaving the family man first communicated the intent and purpose "suhut" which will house the girl to take "sere" (gold). Usually that set out to deliver "sere" as many as 10 or 15 people who are determined at the time of the event "patobang hata" in accordance with the ability to prepare everything at home girl.

The event "manulak sere" is handed "delivery" of the family of the young anaklaki to the girl's family, where the amount of "delivery" has been determined at the time of the event "patobang hata". The family of the boy in the process of "manulak sere" will bring "stem Boban" previously agreed to house the families of women anan. In addition to bringing "batang boban", also brings "silua" ("by-by") in the form of "indan tungkus" (rice wrapped) with leaves along with side dishes. This means generosity toward family girl with hopes of what is expected to be successful and fulfilled. In the event "manulak sere" is usually the family of the boy brought "silua" and "indan tungkus" along with side dishes were placed in a sealed basket to make it easier to carry and does not spill.

The participants who were present at the event "manulak sere" of the family "boru na ni oli" (the girl) is composed of (a) "Hatobangon" (local traditional leaders included "raja" and "namora natoras"), (b) "mora" ("pangalapan ni boru" or "pambuatan ni boru"), (c) "suhut"(parents, brother, and sister), (d) "kahanggi" ("ombar suhut" and "pareban"), (e) "anak boru" (and "pisang raut"), (f) other closest relatives. While the participants who attended from the "bayo pangoli" (the boy) is (a) "suhut" (parents, brother and sister), (b) "kahanggi" ("ombar suhut" and "pareban" ), (c) "anak boru" (and "pisang raut").

In this case, there are two kinds of "stem Boban" which will be submitted to the family of "na ni boru oil", namely:

~  "Sere na godang" means a considerable amount of valuable objects consisting of: "orbo sabara" (buffalo cage); "lombu sabara" (ox of the cage); "Eme sa opuk" (rice barn); "sere" (gold) large-size (number) depending on the status. "Sere na godang" not only as a symbol that must be met by the family of the boy - man, which submitted only "some money" (according to custom) called the "sere na menek". While the "sere na godang" delivered from the family representatives boys - boys and "anak boru".

~  "Sere na lamot" or referred to "sere na menek" which means "tuor ni boru" ("money delivery") in the form of money and goods plus the bride purposes, such as dresses and other bridal equipment. In addition, there are to be provided by the party boy called "parkayan" is handed over to the relatives of the girl as "treatheart", as one of the family would be brought into the family of the boy.

Literally entitled to receive "parkayan" is (a) "uduk api", given to the bride's mother, (b) "apus ilu", given to "namboru" it, (c) "tutup uban", given to "ompung" it, (d) "upa tulang", given to the "tulang" of his, (e) "hariman markahanggi", given to the parents or "amang uda" him, (f) "tompas handing", for "anak boru", and (g) "parorot tondi", given to "raja ni huta" (raja panusunan bulung).

The number of "material into seven" mentioned above can be interpreted as an illustration of "pitu sundut suada mara" meaning seven offspring without danger. In the ceremony "manulak sere" in dipimping directly by the "raja ni huta", and submission "sere na godang" ("okuandar") carried out by the boys to "mora" of the girl. "Mora" is also called "tamburan", is a fish when fishing, and "child boru" is "si pandurung" ("handyman tangguk").

The equipment to be brought by the family of the boy to "menulak sere" to the house of the girl are: (a) "pahar", a place or container to put all the other equipment that will be submitted; (b) "abit tonun Patani" (custom cloth) is placed on top of "pahar" as base equipment; (c) "bulung ujung", (the tip of the banana leaf cut by "pahar" developed above "pahar" (d) "danon na gorsing" ("yellow rice", rice is given a 'saffron'), were sown on a banana leaf; (e) "oris" (dagger), (​​f) "puntu" (as a symbol binder), (g) "epeng logam" (coin), as a symbol of family ties; (h) "arihir" buffalo or straps, as a symbol of the buffalo  cage buffalo. 

After the family group the boys were up at the house the girls to go, then the ceremony "markobar" (deliberation) custom began. Although its primary purpose is "manulak sere", but "parkobaran" (the "markobar") still starts from scratch, namely "mangiririt boru", "mangalamar boru" (applying for girls), talking about "batang boban" which will be met and ultimately new ceremonial "manulak sere" and plan "pabuat boru" (combines all the girls to the house of the boy).

Before "markobar" first performed superbly consuming dish provided that "sipulut" ("sticky rice" along the core) and drinking water. After "markobar" custom events completed before the next is "mangalehen mangan pamunan" which means eating together with friends bride.

f. "Mangalehen Mangan Pamunan"

The girl who will step to levels marriage would mean leaving his family and move to the family of the husband. So, before the departure of the bride, parents and relatives relatives gathered to give him a delicious meal called "mangan pamunan" (farewell dinner). And at first the bride invited his playmates to join together to eat a farewell dinner.

In the times, the "mangalehen mangan" (feed) is enlarged not only attended by his family but also the element of "dalian na tolu" and "hatobangon" (community leaders) and the same food during the event "mangupa". Typically, the food served is "ambeng" (goat) cooked perfectly, with head, heart and legs. At the top should still visible shape is placed on the "new Look" is decorated with banana leaf tip, complete with rice, eggs, shrimp, fish, potato leaves, and salt so that the ceremony "mangalehen manganese" is similar to "mangupa". The difference ceremony "mangalehen mangan" the ceremony "mangupa" is food that is served to be eaten completely satisfied. Hence ceremony "mangalehen mangan" is called "mangan mambutongi" which means to eat and eating like.

The advice given by the relatives and "hatobangon" ceremonial "mangalehen mangan pamunan" submitted to the girl child is:

i.    The same treatment when the parents leave and meet her husband.

ii.  If the behavior is not good then all of the family also embarrassed, if a person was born in the good environment then it must show a good attitude.

iii.  Learning the customs of the husband's family.

iv.  As a husband and wife should accord-one word.

v. There is a saying some Mandailaing contains advice that should be followed in a household, including:

~ "Bahat disabur sabi, anso bahat salangon". That everyone should do as much as possible kebaikanlah in order to get back the good that a lot of (deserved) anyway.

~   "Nada tola marandang sere, angkon marandang jolma do, ulang bile roha di alak ni na pogos, alak na pogos pe dong do gunana". Do not look at people of wealth, but it must be seen attitude. Oang poor even at a given time is also of no use. Help not only is material, but can also help immaterial and power.

~  "Pantis marhula dongan, pala parlomo-lomo, malo martinara". That is good social time, intelligent compassionate and loving, but it should be good as well to save.

At the time of the event "mangalehen mangan pamunan", but first performed "manyurdu burangir" (betel offering custom) as a sign that the show has started and the words of advice given to participants who attended this ceremony was the girl who would be fed (prospective bride); his parents (mother and father); grandfather and grandmother; "kahanggi", "anak boru"; "mora" and "hatobangon". After the event "mangalehen mangan pamunan" finished. Then the next event is the traditional wedding ceremony ("orja").

2. "Orja"

In Mandailaing society marriage is a big and important event, which is based on expectations of major initiatives such as the continuation of offspring, fostering relationships among families between the two sides of husband and wife. The magnitude of the meaning of a marriage in community involvement Mandailaing characterized by three pillars in the community Mandailaing ie: "kahanggi", "mora" and "anak boru".

It's been a long time, because people generally Mandailaing had converted to Islam, practice Islam in the practice of marriage as "marriage" for example. In this case, the "marriage" in Islam carried out according to the "law of jurisprudence" is a crucial part of the whole event in Mandailing customary marriage. Execution is usually in the morning around 08:00 am or also at night at 20:00 at night. If the implementation is in the morning, which will be held in the evening "wirit yasin", the same as that carried out at night which also held a direct night "wirit yasin" with the aim to keppada prayer asking God to be saved so that the marriage would be held will run smoothly and there are no barriers or obstacles [see An nuur (24): 32].

In this connection, it is well known that Mandailaing society is a religious society. Although people live according Mandailaing traditions and social norms, but the existence of the religion (Islam) is above the customs and traditions. In Mandailaing indigenous peoples, indigenous religions and subject to which a breach of faith in the implementation of custom sidelined and not done in practice. That in practice a man could be married anymore Mandailaing to the teachings of Islam prescribed limit of four wives, although the limit once Mandailaing community.

In traditional societies Mandailaing one clan marriages are prohibited because of the blood is still there or still a family, for example between a young girl with the sama clan Nasution surname as custom forbids it. In the past, when terajdi se-clan marriage ceremony will be held custom "pahabang manuk na bontar". Consequently, the youth and the girl who marries se-clan was evicted from their homes ("huta") and they no longer have a kinship with the people who live in their "huta". However, after the entry of the Islamic religion Mandailaing rapidly growing community, where the "marriage of the clan" has been common place, because Islam does not prohibit marriage in the same clan.

a. "Orja Aroan Boru"

In Mandailaing, "orja aroan boru" is the traditional wedding ceremony is conducted the family home of the boy ("bayo pangoli"). Usually after execution "orja pabuat boru" customary on the part of the family "boru na ni oli", usually done not too long, to hold a traditional wedding ceremony on the part of the family of the boy, depending on mutual agreement between both the bride's family, could be a week, a month and even a whole year.

Before "boru na ni oli" (women) to go to the house "bayo pangoli" after holding the traditional parties ("orja pabuat boru") at his home, then "boru na ni oli" do "tor-tor" (indigenous dance) with mean to say goodbye to parents and families.

"Tor-tor" is done to ask for permission and blessing to both parents and apologized to his family what if there is a mistake that he ("boru na ni oli") did previous to his parents. After that "na ni boru oil" can not to be spoiled by their parents and had to live independently with her husband. Not uncommon in the implementation of the "tor-tor separation" they dance while crying because they can not withstand the grief over the departure of "boru na ni oli" from his home.

While "suhut" (which is a party) keluargasi party boy invite relatives or family ties "dalian na tolu" and sometimes the eighbors were participate are invited to be present at his home with the intention of care that can presumably help the implementation of the "orja godang "at a later stage. After they present "marpokat" (consensus) is implemented to divide the tasks to each of them for "orja" that took place at home "suhut".

b. "Marpokat"

Traditional wedding ceremony is conducted the family home of the boy ("bayo pangoli") before executing "orja godang" (big ceremony) the first male relatives ("suhut") held a "marpokat" (consensus) with relatives willing to plead that all parties would be able to help at the time "orja godang" took place. In "marpokat" this work distributed each party at the time "orja godang" later take place in accordance with the principles or rules of customary "dalian na tolu". And usually the neighbors or the local community had a role in assisting the implementation of a marriage ceremony such as the kitchen and other work issues.

In the event "marpokat" also provide food "sipulut" (sticky rice along with the point) that the "marpokat" can be "inherent in the fraternity". After finishing the meal did do the show anyway "manyurdu burangir" (offering custom betel) nut in general because it is very important for people Mandailaing in the traditional ceremony held both ceremonial "orja siriaon" or "orja siluluton". In fact it can be said that the traditional ceremony ("orja") did not take place without the "burangir adat". "Burangir adat" iini consists of "sontang" ("Gambier"), "soda" ("whiting"), "pining" (areca nut) and "timbako"(tobacco). All material (five types) that must exist in order to be called "burangir adat", which is called the "Opat odd five gonop" fifth gear means it must complete a new material called "gonop" (complete). Then "burangir adat" wrapped "tonun patani "(custom cloth) and put in "salipi"(where "burangir adat"). After finishing "menyurdu burangir" then "suhut" first broach which was followed by "kahanggi", "anak boru", "hatobangon" and closed again by "suhut". In this connection, Pangaduan Lubis (1987) once said: "there is no custom without burangir".

In the context of the traditional ceremony, the event "marpokat", which is held in the "markobar" (deliberation) aims to take decisions agreed upon, begins by sounding "gondang dua" (or "gondang tunggu tunggu dua") and continued with activities "manortor"(traditional dance). Kinship group "suhut", is the first opening to "menortor", then followed by other customary leaders. At the ceremonial Mandailaing where "uning-uningan" sounded ("margondang") is always followed by the "manortor" and singing "jeir" (indigenous chants). As for the terms "menortor" it consists of a dress that is polite to wear long sleeves and wear cloth folded up to the knees and wearing skull caps for men. While for women the condition is life 'hood and fabric. Any person who "manortor" dislempangi with "abit adat"(custom cloth) on his shoulder. If the "king" slung over the left shoulder and right shoulder closed. If "suhut", "-sabe sabe" girded dibahu right, if the "anak boru" in left and "mora" on the left-right shoulder.

After finishing "markobar" then on the next day "gordang sambilan" put on "sopo godang" (custom siding hall), while on the home page has been preoccupied with cooking shows (such as water, rice) and install custom equipment (called "paraget "or "pago-pago"). This custom equipment consists of:

a)    "Mandera adat" (custom flag) which according to its kind, consisting of:

~   "Mandera na rara dohot na bontar" at pole mounted vertically as Mandailaing public statement that is part of the Homeland;

~   "Mandera Raja Panusunan" golden yellow and triangular shape with a length of three meters;

~   "Mandera tonggol raja desa na walu" that yellow color combination of black and red and triangular shape with a length of three meters,

~   "Mandera harajaon" (royal) yellow and seven-meter long rectangular shape and made ​​pointed like an arrow;

~  "Madera lipan-lipan" in the colors red, white and black in alternating intervals followed by "mandera" width 30 cm with a length of seven meters and a rectangular shape and at the enda given a "crest";

~ "Mandera siararabe" red, black, white and yellow and these colors formed triangular then diujungnya be also "crested", (vii) "Mandera marawan i sky" red, black and black triangular shaped and arranged in a straight line from left to right.

(b) "Payung adat" (umbrella) golden yellow.

(c)   "Podang" (sword).

(d) "Tombak".

(e) "Langit-langit" and "tabir".

(f)   "rompayen".

(g)  the aisle for the bride.

And at the gate before entering the yard of the house as well as the intersection of the road to the house on the doors are made of bamboo and palm leaves are then written with the words "horas tondi madingin pi tondi matogu sayur  matua bulung", which means prayer and hope that this event can be run with smoothly and well. In addition to bamboo poles decorated as well as the banyan tree leaves, banana leaves are usually banana fruit, "sanggar", "dingin-dingin", "tebu" and "silinjuang".

Then on the day before the "mata ni orja" (terkhir feast day), sometimes "Gordang sideline" moved into the house "suhut", where the activity is opened with the "markobar". When "markobar" this "suhut" ask permission to play "gordang sambilan".

Here the "markobar" held to take the imprimatur of the "kings" in order to play "gordang sambilan". As we know that all things custom in the Mandailaing be carried out with the "markobar" (deliberation) and also must be preceded by "menyurdu burangir". Once the license is accepted, then "gordang sambilan" first "disantani" (plain flour). In this case, the "milk" is "coconut" is mixed with "sticky rice" is raw leaf sprinkled with "dingin-dingin" on the surface "gordang sambilan", then "Raja Panusunan Bulung" for "maninggung" (hit) first time, then continued with the music player.

Approximately 08:00 am in the morning (called "manyogot") could've slaughtered buffalo (cut) as "longit" in ceremonies intended, which is followed by busyness other things related to the purpose of the party such as cooking, and so on.

c. "Mangalo-alo Boru" and "Manjagit Boru"

When the bride and groom and their entourage had to prepare for parading the bride and groom as well as the food that will be brought by the group led by the pacer twosome behind martial arts is a spear carrier as a bodyguard, then the bride and groom umbrella with yellow umbrella and followed also with the family of the boy and the girl. There was also a drummer "gondang dua".

After arriving at the intended home, the delegation was greeted by a family that has been waiting for them and let go in order to implement custom event further. Once everything is entered in the house, the entourage and the bride Secondly bring the prepared food from home "suhut". The food was placed in the middle of the room and in front of family and "hatobangon". Not long after the food was brought again backward to prepare for the show "mangalehen mangan" (eating together). Can be explained that "the food" is brought in the form of "basket" as a container that is easy to carry and does not spill. When finished eating together, then someone "menyurdu burangir" to "hatobangon" that to ask permission next custom event is "marsipaingot" that convey the message (advice) to the bride and groom.

All relatives (mora, kahanggi, and anak Boru), including both parents and "hatobangon" convey a message (advice) to the bride and groom. Usually the message they give is about how to live a married life full of obstacles and cobaa, and the importance of consultation between husband and wife to solve the problem. And there are also delivering their responsibilities as a husband and wife as the man who should be the leader of the right and responsible to his wife and son. including kosher for a living. While for women to be able to be a wife to her husband and her "anak soleha. Thus, two brides are no longer the responsibility of their parents. Often messages (advice) that they give it "blend in" with sobs and tears.

After delivering the message to the families of the bride and groom completed both the family of the boy and the girl's family prepare to head back to the house "suhut" (the party). To deliver the bride and groom to the party, the same party escort position with parading as brides, which is acting as a "pacer" is a martial Disabled players (called "parmoncak"). In time came the entourage and the bride and groom at the door gate, the bride and groom seated on the page and accompanied by a number of relatives. In this welcoming event is usually the parents and players "gordang sambilan" given time to prepare for about 30 minutes.

Then the parents waiting at the front door of the house, including "amangtua", "inangtua" "amangguda" and "inanguda" to receive the bride and groom. Dad and "amanguda" hold "bayo pangoli" and Mom and "inanguda" hold "boru na ni oli", which then brings the bride to sit usher in "pantar bolak paradaton". In that place, the family of the girl handed her child to the family of the boy next to carry out traditional ceremonies. Sometimes, the family "bayo pangoli" told the family "boru na ni oli" stay until the event is complete customs. Not long after the custom event "markobar" (deliberation) conducted to ask for permission to "hatobangon" order "gordang sambillan" can be sounded or a custom event called "panaek gondang".

d. "Panaek Gondang"

Before "markobar" carried, all present in the custom event "markobar" sit at "amak lampisan" to carry out "markobar" (deliberation) in "sopo godang" the first eat the prepared meals along with core pulut ("sipulut" ).

"Markobar" is implemented to invoke the "hatobangon" ("namora natoras") to grant permission to "suhut" to ring "gordang sambilan" in the traditional ceremony at his home marriage. As usual in the "markobar" first "menyurdu burangir" performed by "anak boru". After "burangir adat" received a beating then performed a musical instrument "mongmongan" (small percussion) as "nine times" as a sign that the talks will be held. In the event "markobar", the first start is "paralok-alok" which called for "suhut" to open talks and so on are present in the show "markobar". Can be explained that after "paralok-alok" broach, "mongmongan" once and can hit three times every conversation and closed by hitting the "mongmongan" nine times. As for who attended the event "panaek gondang" is "suhut" and "kahanggi", "anak boru" him, "pargondang", "namora natoras" and "indigenous kings" ("hatobangon").

Once the license has been accepted, the kings hit "gondang dua" first. Afterwards, hit "gordang sambilan" after the first "gondang dua" is sounded at the time of the end "markobar" and closed by saying the word "horas". After the show "markobar" completed by sounding "gondang dua", then the players "gordang sambilan" can beat "gordang sambilan". When "Gordang sideline" play, dance "Sarama" be included as well. Not infrequently. each player dance "Sarama" experience possessed by "spirits" which are believed to be ancestral spirits. By the time the players dance "Sarama" is possessed, the players "gordang sambilan" hit "gordang sambialan"  hard enough without any errors. Dancer "Sarama" is not self aware (trance) would go berserk if "pargordang" (players gordang sambilan) one hit in the game "gordang sambilan".

However, when "gordang sambilan" is sounded, followed by a dance "Sarama", the players "gordang sambilan" interchangeably to ring because the need of large enough energy to play "gordang sambilan". When the spirits or jinn (called "begu"} who entered the dance "sarama" dancer wants to get out of the body (called "panyarama"), sacrificed "burangir"(betel) as loaded to" begu "that can come out of his body. Upon the "panyarama" was aware then the "gordang sambilan" game can be stopped.

By late afternoon, the next custom event is played "gondang two" or "gondang Boru". With the ring it "gondang tortor" is followed by "jeir ende" (singing jeir), then "galanggang penortoran" began in the open. "Galanggang penortoran" opened by the first king menortor followed by "suhut", "kahanggi suhut", "mora" and "child Boru". In the period until the evening, the show "tortor" was stopped for a break.

The event then continued around 8 pm, where "Gordang sideline" rung back but the players are not the "real players" as much as one or two players can digantiakan anyone who can and wants to play is welcome. Satisfied after hitting "Gordang sideline" and they punberistirahat briefly and then continued pu; A with the show "tortor NAPOSO nauli bulung" is "tortor" which carried the youth different "clans". [2]

Before dancing "tortor naposo nauli bulung" them first and ask for permission to invite his parents. If the parents have allowed it will set pick him  and after completion "manortor" escorted back to his parents. After "tortor naposo nauli bulung", followed by "tortor namorapule" and "tortor raja-raja" so often is lacking lasted until midnight.

3. "Mata ni orja"

"Mata ni orja" is the culmination ceremonial "siriaon" or "siluluton" which have been carried out at home "suhut", which is the end of the party (ceremony) custom. In the morning everything is preoccupied with preparing tables and chairs as well as preparing dishes for the invitation. Towards the middle of the day, around 10:00 am, the guests began to arrive and "gordang sambilan" were already sounded. When sounding "gordang sambilan" when the only form of "exercise" and to enliven the public flock to see and hear "Gordang sideline". Therefore, in play at that time "gordang sambilan" allowed anyone who can and want to (learn) to play it.

On the morning of the event "menortor" had been carried out around 09:00. First group implement "tortor" are the "kings" were called "tortor raja-raja" and followed the "panortor" another in a row is "suhut", "kahanggi", "anak boru", "mora", "raja-raja"and "Raja Panusunan Bulung" accompanied by the ensemble "gondang tortor"and "ende jeir", but sometimes also with "ende onang-onang" (singing Angkola tribe) is presented.

After the show "panortoran" finished, then continued by inviting "the kings" to be present in "pantar paradaton" to show "markobar" implemented. As usual in the event "markobar" first takes "sipulut" as well as core and drinks that have been served and after eating "sticky rice" it, then "manyurdu burangir" as a sign that the show "markobar" begins. To start the show "markobar" musical instrument "mongmongan" tolled nine times as a sign of "galanggang ni paradatan" has been opened and so on "paralok-alok" invited "suhut" to open talks in conveying the intent ranging from "menyampai bBoru" to hold "orja godang" and "suhut" also requested that the bride and groom can be sanctioned by the "kings" ("hatobangon"). In the petition "suhut" is supported by "kahanggi" and "anak boru" and "namora natoras" that reinforces the intent of "suhut" it. Done "suhut" talk, to, then "mongmongan" sounded once and followed the speaker "kahanggi" and others for "markobar" and closed by the "Raja Panusunan Bulung" who "markobar" containing mostly welcome varying opinions, suggestions and criticism, and the decision that the petition "suhut" can be implemented and "mongmongan" was again tolled nine times.

After completion of the show "markobar" and after the conclusion of the "Raja Panusunan Bulung", then the bride and groom that "bayo pangoli" and "boru na ni oli" as well as the group as an accompaniment the bride and groom prepare to implement custom event further, where the bride and groom will be brought to the "buts highway construction", that the intention is to dispose of the properties and the single girl child into the river when they were not married.

a. Bringing the Bride to "Tapian Raya Bangunan"

Bringing the bride to "tapian raya bangunan" means that brought them to the river to release the single and the girl of the bride. This activity is for example done in edge Batang Gadis river.

Equipment that must be taken is "pangir" which consists  of "five" cut and water. Then for sprinkle is to use green leaves are tied together. Actually when carrying the bride and groom to "tapian raya bangunan" is not only just, but have tabled a group of people to accompany it as follows:

~ Two "parmoncak" (martial arts players) that use "podang" (sword) which serves as a "carrier of the way" to "tapian raya bangunan".

~ Two men carry the spear tip of the spear upwards.

~ A mother who serves as "anak boru" to bring "pangir" by menjujung or placed on top of his head.

~ A bamboo and carrying gravel.

~ Two mothers left and right diselah bride typically is "namboru" from the groom and "boru na ni oli" carry disposable bamboo stalks formed and leaves tied together. Then behind it is to bring "payung adat" as paying the bride and groom.

~ Two men who are married and those who hold the umbrella behind him and his entourage to accompany and enliven the event in the "tapian raya bangunan".

~ The last group is a musical ensemble player "gondang boru".

After reaching the spot, the bride is seated on a bench that has been supplied then a "datu" (shaman) mempercikkan water to the bride and groom. While the water splashing, the datu while asking how many offspring (children) and sex what they want when married, are marked with pebbles that had been prepared. Activity was witnessed by the group and the people who see it. Then closed with prayer. Sprinkle way using cold leaves like leaves "silinjuang" (in green). After all that is done, Both bride was brought back home. Also like a way to get it bring it to the "tapian raya bangunan" accompanied by the "pargondang" and "parmoncak". Arriving at the door of their house had been awaited by both parents who have prepared three "stem of banana tree" along with its equipment, then the "stem of banana stem" the previous trampled by foot to the right and the left leg followed, then "bayo pangoli" and "boru na ni oli "into the house.

After the bride and groom have to implement custom "tapian raya bangunan" and back into the house, then the "markobar" re-implemented to provide "customary title" to "bayo pangoli" ("mangalehen gorar"). If "bayo pangoli" marry with the girls from the tribal another example of the Javanese, then the opportunity in "boru Jawa" was given the "clan" of "boru tulang" him. If "bayo pangoli" has Nasution clan, then "boru Jawa" it can be "clan" Lubis, Rangkuti, Parinduri, and "clans Mandailaing" other.

b. "Mangalehen Gorar"

When the bride and groom have completed the traditional ceremony in the "tapian raya bangunan", then proceed with the customary "mangalehen gorar". Custom event "mangalehen gorar" (or "manggorar") is to overthrow "customary title" to "bayo pangolin" is usually held in the afternoon conducted after approval in traditional activities "markobar". In this case, the "kings" and all that hadir62 kinship groups in the custom event "markobar" negotiate to determine the degree to be given to the groom. Having already obtained a degree appropriate to be given to "bayo pangolin", then "bayo pangolin" on call to immediately come to the "pantar bolak paradaton".

Once in situ "bayo pangoli" sat in "custom mat" that had been prepared in the center of the hands "pantar bolak paradaton". Then "burangir adat" and "salipi" which contains "rice", "ginger", "salt" and "rumpit" covered by "the end of the banana leaf" which ends exposed to the "bayo pangoli" and "base" of the direction of "Raja Panusunan Bulung", and "oris" (dagger) that transverse toward the front.

Before the title was given by the "Raja Panusunan Bulung", he provides guidance to "bayo pangoli" such as how to run a home life, then "salipi" which contains "rice" which means for the basic needs of the household life, "ginger" is mixed with "salt" if eat will taste salty and spicy that's home life, but eventually eat "ginger" and "salt" will taste sweet, that's home life after the spicy and salty felt first then sweet later, while "Rumpit "marked if if there is a problem in the household should not be disseminated to the people, it must be discussed, and the last is a dagger Brazilians true leader and not indiscriminately to home and family.

Once the direction is given to "bayo pangoli", then "mongmongan" tolled nine times as a sign that will berikanoleh given title "Raja Panusunan Bulung". In this award, "bayo pangoli" dagger raised and open toward the top as a sign that "bayo pangoli" Shah had received a degree. This is done by giving the title of "Raja Panusunan Rulung" upon the recommendation of "natoras" witnessed by "kings" and all present at the event "markobar". And "Patching the title" This is done by the "Raja Panusunan Bulung" at the suggestion of "namora-natoras" witnessed by "the kings of the indigenous" other. Typically, administration of customary title to "bayo pangoli" is followed from his grandfather and could not take the title of his parents.

c. "Mangupa"

After the completion of the "gorar adat" (customary title) implemented, then proceed with implementing custom event "mangupa", is a traditional ceremony to deliver custom messages and instructions to "bayo pangoli" and "boru na ni oli". And usually "mangupa" can be interpreted as an expression of excitement that "something" is expected to be implemented either dengaan already materialized. If "mangupa" was completed execution traditional wedding ceremony is everything. And if there is still a traditional ceremony next, it is a complement to any event.

In the implementation of the "mangupa" against "bayo pangoli" and "boru na ni oli" first "manyurdu burangir" by their parents, a family-run of "dalian na tolu" ("mora", "kahanggi", "anak boru ")," kings" and "datu pangupa" and closed by the "Raja Panusunan Bulung". After "manyurdu burangir", "Raja Panusunan Bulung" special talks with the bride and groom, then leave it to the "datu pangupa" to implement custom event "mangupa" him. So "datu pangupa" give permission to the bride's parents to give utterance to them and usually expresses gratitude the bride and groom, with the hope that the problem in the menage able to accomplish both. Implementation of "mengupa" after "manggoar" is also intended that the given name is accepted as "tondi dohot badan" the bride and groom. In this case, "tondi" is something that is abstract in the soul of someone who gives me strength "luck" and "dignity" to someone. Often called the "custom event" to the bride and groom's "maroban tuah dohot asangapon" (bring "dignity" and fortune or "luck").

The purpose of "mangupa" is to strengthen the "tondi" or restore "tondi" into the body in order to "bayo pangoli" and "boru na ni oli" be strong in the face of challenge or be able to live a normal life again as usual when the "tondi" lost his . According to Pandapotan Nasution (2005: 174-181), there are various levels of "pangupa" namely:

~  "Pira ni manuk" (chicken egg, is "pangupa" the simplest, consisting of chicken eggs and rice, salt, shrimp, fish, vegetables, potato leaves, and water to drink. And the present is usually only a one house, if any outsiders are those who bring "upa-upa".

~  "Manuk" (chicken). For "pangupa" presented is baked chicken and still intact without dismembered. Coupled with three chicken eggs were boiled, "gulaen" (fish), white rice and salt. With "pangupa" from "manuk", which is present is a member of the family and other relatives.

~  "Ambeng" (goat). This event is done with the show really implemented formally. As for the parts of the body kaming we choose the head, right front leg, left leg back, tail, little meat, liver, heart and stomach as well as the content. In "pangupa" from "goat", which is certainly present a more complete and coupled with "namora natoras" and "raja pamusuk".

~  "Orbo" (buffalo), is a form of "pangupa" the highest and usually "pangupa" from "orbo" performed at events organized by the "kings" and their descendants. The materials are provided for "pangupa" from "orbo" the same as above, namely: (i) White rice is rice which is denoted as a symbol of the planning and the signs of sincerity in all things. To "get to the top plate of rice" requires a long process and hard work that starts from sowing seeds, hoe, planting, menyingai until the harvest, thresh paddy into rice and cook the rice into the rice. While the white color symbolizes sincerity; (ii) a chicken egg, as a symbol of prayer to plead for the body and soul united, stay safe and healthy; (iii) Salts ("sira"), which symbolizes strength. Salt indispensable man. as well as the "diupa-upa" is expected to remain needed and helpful to others; (iv) Water symbolizes sincerity because in doing something to be with the heart - heart and a clean and sincere; (v) "Gu; aen" (fish) is symbolizing dynamism and unity. Fish wages - wages consists of two tail symbolizes the husband and wife as the fish, which is always the same - the same upstream and equal - equal to ilir; (vi) Shrimp symbolizes a life strategy. Movement back and forth is a character shrimp; (vii) potato leaves are tied sheet after sheet. Potato leaves symbolize a long and useful life; and (ix) To kerbaua dalah "pangupa" the greatest. "Ulu Pangupa orbo ni" is brought to the face of the bride in one piece. But for now rarely used "buffalo head" as a whole as "pangupa" on custom events. This occurred after the entry of the Islamic religion as incompatible with the teachings of Islam. However, there are terms as are customary that states "ombar do adat dohot ibadat", which means customs and worship are inseparable. Indigenous must not conflict with the teachings of the Islamic religion, if it is contrary in practice it is customary to be waived so that the head of the buffalo as "pangupa" abolished.

In the implementation of the custom event "mangupa" buffalo head placed on a "induri" after the pedestal berui with "bulung bulung ujung" (banana leaf) sebayak three strands as a symbol of "dalian na tolu". While the other ingredients have cooked arranged on a large plate. "Induri" is the epitome of community as something that is right and wrong. After the custom event "pangupa" from "orbo" is completed, then in the evening followed by the "mangoloi na loja" that serve working during the traditional wedding ceremony is taking place and for the "suhut" thank the relatives who had helped in the implementation of "orja godang". Not uncommon in the implementation of food served to eat together all the elements of "dalian na tolu" and people who helped during the execution of traditional wedding ceremony at home "suhut". Furthermore, after a shared meal is finished, then "suhut" give them a "pack" that contains the "meat" or "tulang rinca" along with side dishes as expression gratitude.

FUNCTIONS OF "TRADITIONAL MUSIC"

In the traditional ceremony of marriage within society Mandailaing, performing arts "gordang sambilan" and "gondang boru" is synonymous with "establishment" person carrying out the traditional wedding ceremony. For a family who held a traditional ceremony by using ensemble "gordang sambilan" including the family that can be said of people who have more wealth because of the conduct "gordang sambilan" using big budgets ranging from holding custom equipment ("paragek" or "pago-pago") on the home page such as custom flags, custom umbrellas were given a tassel, a sword, "langit-langit", "rompayan" and 6 aisle to traditional wedding ceremony that took place during the three days and two nights ", so the family can be said of people who hold it respected.

In the ceremony "orja godang" (big party), a male buffalo who are old enough slaughter (called "longit") as a requirement to hold a "gordang sambilan", although for "mangampeon gondang" (put "gordang" on "the drum" called "sopo godang" in the traditional wedding ceremony and even then had to ask permission from the king Pasunan Bulung. asking permission is the "manyurdu burangir adat" to the king.

"Raja Pasunan Bulung" is an expert and authority in customs Mandailaing. Imprimatur can be obtained from the "marpokat" in "markobar" (customary deliberation). "Gordang sambilan" is played as a musical instrument that is a carrier of repeated rhythm. In musical terms, "gordang sambilan" rhythm pattern possessed the benchmark against which the determinant of rhythm "gordang sambilan" is "patolu" who struck twice in each four-tap with constant punches, "padua" (after "patolu"), "udong -kudong" as filler rhythm, and "nauseated-nauseated " (the smallest) and "hides" (the largest) which serves as a variation of the four "gordang" is (in Pakantan).

There are some functions "gordang sambilan" and "gondang boru". Functions "gordang sambilan" and "gondang boru" the ceremonial "orja siriaon" (marriage) is a form of announcement to the public regarding the mating process implemented. Moreover, it also serves as a medium between meeting community leaders or traditional leaders Mandailaing, as a symbol of validation that has done award or the application of customary law, and as a sign of notice to the public at the same time that the ceremony custom event is in progress.

Having regard to the theory of William P. Night (1964) is, there are at least 4 (four) functions "gordang sambilan" and "gondang boru" in the traditional ceremony of marriage within society Mandailaing, namely:

~   Entertainment, namely Mandailaing community members who hold "gordang sambilan" and "gondang boru" in the traditional wedding ceremony will be entertained by the "gordang sambilan" and "gondang boru" because one of the goals "gordang sambilan" and "gondang boru" is presented to entertain the people who were present at the marriage ceremonial.

~  Validation of social institutions, the plays "gordang sambilan" and "gondang boru" in the traditional wedding ceremony has become a symbol (sign) that the validity of the implementation of the traditional wedding ceremony.

~  Sustainability society, where the performing arts "gordang sambilan" and "gondang boru" is an activity that intentionally done to maintain the continuity of the tradition and culture of music that exist in society Mandailaing culture.

~  Disclosure emotional, where activities are carried on the "gordang sambilan" and "gondang boru" closely associated with the expression of feelings and happy expression as outlined in the container "orja siriaon" utilizes music ensemble "gordang sambilan" and "gondang boru".

EPILOQ

The evidence suggests that the game "gordang sambilan" and "gondang boru" tend to be different in each area (huta or banua) and similarly the number of players such as Pakantan, Huta Pungkut and Tamiang and Huta Godang. Despite this, however the shape and number of "gordang sambilan" and "gondang boru" used is the same in every execution of traditional wedding ceremony in Mandailing.

The presence of the performing arts "gordang sambilan" and "gondang boru" in any traditional wedding ceremony Mandailaing implementation must first ask for permission to "Raja Pansunan Bulung" (because he's the one "na malo mangatak mangetong") through a custom event "markobar" (consultation) with a minimum of a male buffalo slaughter of mature as "longit". And as the art of musical performance that has unique characteristics (such as rhythmic density), then it is seharusnys Ahmadiyah "gordang sambilan" and "gondang boru" didiupayakan to preserve it as a native Indonesian culture. [*]

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[1] With the variety of reasons people Mandailaing long ago have migrated to various areas such as Medan (Doli), West Sumatra, Riau, and others, even to the Malaysian peninsula.

[2] For example, a girl surnamed Nasution "iayapi" or "isembar" by a young man surnamed Lubis, or vice versa.

Gandoang, August 26, 2014.

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