Clan issues

"'MARGA' ISSUES IN MANDAILING SOCIETY" 

By: Edi Nasution 

WHY to be a problem of the existence of our thinking "marga" (clan) in Mandailaing society? It happens because there are enough people who do not write Mandailaing "surname" individual behind the name. What is the reason? Indeed, the reason it is as yet unclear, sahinggo finally I (the author) asked one friend (the Mandailing but live in neighboring countries, and he was one who did not write "surname" behind his name. In this case, he did not give an adequate explanation about it. it only gives information on the country that is more than half the people who live in the country Mandailaing not make "surnames" (like Nasution, Lubis, Rangkuti, Parinduri, Daulae, Batubara, and so on) behind their name. this is more or less the same tendency in Indonesia. thereby, of course we should be asking myself (and thinking): why? 

Had previously verbally explained that, if a man marry (called "marbagas" or "maringanan") in Mandailing will be given by the-relative certain degree, the so-called "goar harajaon" or "goar matobang" from "name of the grandfather" (called "ompung") of our own, but the name of our grandfather was none of his clan, which was the name ("goar harajaon") that must be worn as the official name after she marries implementation a traditional wedding ceremony. titles given name was usually specific to each clan, for example, are like "Jasinaloan", "Jagunung", "Japarlaungan", "Japarlagutan", and so on to be worn until the end of his life. however, it often happens that the name given to the traditional wedding ceremony was not formally used are like in the implementation of traditional ceremonies or rites (diseut "orja", which is called joy "siriaon", while the nature of grief called "siluluton"). Things like this do not seem to be an important issue for people Mandailaing, so ttidak ever have problems with such events (men who have customarily married but after marriage she was not wearing a "goar harajaoon" or "goar matobang"). 

But when viewed from the other side, for example, that there are thoughts (ideas) with respect to the other, such as the emergence of a strong suspicion in our minds that that buduya clan was actually characterized not indigenous or native culture Mandailaing people. Having done a traditional wedding ceremony, rarely "goar harajaon" was used so for example, when formally ceremonial or rites performed in Mandailing. Many examples, such as peer colleagues to do so, including compatriot brothers were educated and people pretty much know the customs of society Mandailing. Apparently they use constantly is "goar ni daganak" (the name of the new children are born), even though they would have received "goar harajaon" in a traditional wedding ceremony. 

If observations from one side, there is likely clan in Mandailing it's actually not indigenous or "native culture" Mandailaing people, because clan this seems unlikely harmony or harmonious with the cultural elements of other Mandailaing in totality, where the custom as a culture systems are generally not separated from each other (integrated). For example, let's take a look at the customs or culture related Mandailing eye system mengerjkan attau manage rice crop in the fields that they are no custom called "marsialap ari" (alternately working the fields others are joined together). In the tradition of "marsialap ari" can actually be carried out not as the determining factor is the "clan", but because they reside in the same settlements as "banjar" (in Mandailing there are 4 settlements began the smallest is the "banjar", greater than the "banjar" is "pagaran", bigger than "pagaran" is "lumban", and the last is the biggest "huta" or "banua"). Residents who live in the "banjar" it "markoum-koum" (the existence of kinship because of marital relationships) and many clans are different in the settlement ("banjo") they were, not only inhabited by the "clan" only, but many clans in Mandailing Tradition "marsialap ari" can not be done if only by a group of people who "samarga" (the offspring) are in a place of settlement, because if the work is done by people who "samarga" course called "sabagas", "saompung", and the "sakahanggi" ("sisokot"). Precisely, because kinship by marital relationship that (not blood relations "samarga") which became the basis of the implementation of culture "marsialap ari", so the tradition of "marsialap ari" was done is because they are one the settlement ("sabanjar ') that" markoum-koum ", not because they are "marsisolkot" (the offspring). 

So also in the case of "margondang" or even "manotor" there is no clear relation to the clan. It seems clear that based on the names of the repertoire (music composition) of "tortor", "gondang", and "gordang". For example, "tortor naposo nauli bulung", "tortor namorapule", "tortor namora-mora", "tortor anak boru", "tortor suhut", and so it seems more closely related to social status (kinship system, not a clan). The proof there is no "tortor nasution". "tortor Lubis", "tortor matondang", and the like. Although some say that the clan is crucial as "identity", but instead of the most proven evidence, namely "saro" (language), "language indicating the nation" where it is clear that language as a tribal identity, not a clan. While the music cultures are like "gordang sambilan" can indeed be used as "identity when necessary. Related another thing, as Huta Godang as a place of settlement in Mandailaing Julu make "fruit" as their identity is "kantang tanagodang "(potatoes), and Maga which is also a residential place in Mandailaing Julu with "unte manis" (sweet orange"). Back to the problem of art-culture, at least "panjeir" (singer jeir) often mentions her children woman Lubis clan being "manortor". The example was his "manis-manis" (sweet), or girls Nasution clan being "manortor" was also pretty ones. Such a phrase contained in the lyrics of his song. So, which is why it can be said that the clan was not the "original culture" Mandailaing people, even clan that has existed for hundreds of years to exist in Mandailing. 

Start author of school graduated from childhood to senior secondary (SMA 108) living in Kotanopan (Mandailaing Julu). After graduating high school 108 Kotanopan, because the community in Medan has been studied at the Faculty of Letters, University of Sumatera Utara (USU), especially in ethnomusicology courses, and after mating with a woman bleed Java (East), then society in Jakarta with many people Mandailaing. Actually, quite a lot of work that is closely related to the well in the village of indigenous Mandailaing halamann, in Medan and Jakarta. But not entirely be done properly because there is often a "problem" with the issue of "clan" in a society that Mandailaing in three places, so often told friends in Mandailaing language: "Angkentong ... patunda Alak na ni sian ahaan dei ..., kasidunggan nga tarpature be denggan karejontaon! Approximately like that's what happened, which is closely associated with problem-problems of clan. From it all again I say that the clan was not the original culture Mandailaing people. Precisely klau viewed from one side, clan that is one of the factors that hinder the progress of society itself Mandailaing, thus it true? That is why it is very necessary for us to discuss together! 

So if the clan was not the original culture Mandailaing people, why clan already exists in Mandailaing until several generations (berratus-hundred years) ? Hall was probably due to several things happen. First, customs or culture clan that brought people to Mandailaing, but not known for certain who the person who took it. Tradition clan was likely origin of the tribe or foreign nation. So the clan when it might be something like "the longer trend models". Because there are other tribes who have been clans, which is pretty great anyway they see people who have a clan it, so that they (the Mandailaing) would want to have a clan also make it look "similar" with other tribes who have been clan. When in fact if they are observant enough, the actual clan was not suitable (not in harmony) with the correct customs or culture of their existing first (custom nature as a system that has been integrated as a whole). However, because they had looked tribes Together with clan was "terrific" once, so they were eager to have a clan. Second, the clan in Mandailaing it more or less like any "coercion" of a group of immigrants. Culture clan is applied on the grounds it would be easier to regulate and foster the Mandailaing after got clan. Because on the basis of their knowledge, if the clan has been applied to the Mandailaing, then it must be easier to regulate and direct the people Mandailaing because it is rather "stubborn". Such knowledge of the immigrants, if the clan has been applied to the Mandailaing community, they confidence, will be much easier to organize and promote the Mandailaing. Fact, they may not actually have a lot of knowledge about the culture of clan, whether the clan that harmoniously (harmonious) correctly with the cultural elements Mandailaing or just the opposite, they actually do not know exactly! How it, they themselves were actually learning new customs (culture) in his own country, and also learn a new culture of other tribes. Clearly, they might actually not understand well the "ins and outs" of indigenous or tribal cultures they visit it, including tribal Mandailaing. Third, there may be a form of "engineered" to particular interests, we do not know. And probably many more other interests, but now can not be described. If there is a chance later looser, maybe we can connect an explanation on this issue. So it must be stressed once again, that the clan was not the original culture Mandailaing people, because no appropriate (not in harmony) with elements of other Mandailaing culture, which, as we know that it tends to customs or culture is a unified whole and integrated total. 

It is certain there are people (Mandailaing) who does not agree with the author in connection with the problem of clan of this, all the more so because of the existence of clan has lived for hundreds of years in Mandailing. So perhaps there who think: "Ah, mana mungkin itu, karena ‘marga’ itu sudah menjadi identitas yang sudah ratusan tahun lamanya bagi orang Mandailing !!!"  Indeed, but as already explained that the issue of culture clan is not appropriate (not in harmony) with elements of other Mandailaing culture, and there is a possibility (the downside) that the existence of clan itself to be one of the factors inhibiting the progress of society Mandailaing itself. Due to the nature of the clan was personal (individual). But otherwise when the customary "Dalian Na Tolu" ("markoum-sisolkot"), such as Mora, Kahanggi, and Anak Boru, the functional nature. That is, if the man has a position and function as Mora, Kahanggi, and Anak Boru must automatically. both in ordinary life and in day-to-day implementation of traditional ceremonies and rites ("orja") berifat "siriaon" or even "siluluton", he (the man) has had duties and responsibilities in life community ("markoum-sisolkot"). Because in essence, though not optimal very low) the ability of a person in the tradition of "markoum-sisolkot", but he still has a role and function of the socio-cultural life in order as Mora, Kahannggi, and Anak Boru. Whereas the clan more supporters are personal and only consists of a kinship system, namely "kahanggi" or "sisokot", which is not so great influence in the customary "markoum-sisolkot." On the other hand, social status (Dalian Na Tolu) was supported by three groups of kinship (Mora, Kahanggi, and Anak Boru), where each person Mandailaing equally as well have the position and function of all three (Mora, Kahanggi, and Anak Boru) in the context of traditional ceremonies ("orja") which held by "suhut "(executive orja) are different though. But clearly, everyone Mandailaing in social life ("markoum-sisolkot"), because they adhere to the social system of Dalian Na Tolu, certainly serves as Mora, Kahanggi, and Anak Boru (all three). 

When term of layered-lapisnya culture /civilization that once existed in Mandailaing, like in the stone age inhabitants is Leso, Langkeso, etc., until the existence of Alak Siladang in Mandailaing Godang (Panyabungan) and alak Ulu in Mandailaing Julu (Muara Sipongi) is quite clear there is no clan when it was, but after the arrival of Alak Koling (Tamil Nation of South India) which many build their worship centers (Hindu-Buddhist) is "Mandala Holing" and the influence of Islam so that they are the majority ultimately even become devout followers, while in the lives of people (occupants) previously was with the belief system that anamisme-dynamism "Sipelebegu", the worship of various kinds that they view as sacred as "Begu" (ancestral spirits), tor (hill small), batang aek (river), guo-guo (caves), and so on, which at that time also there is no clan, that there is a variety of custom traditional. Culture related to "old religion" (Sipelebegu) as Etek, Gondang Boru, Tortor, Gondang Dua, Gordang Sambilan, Gordang Lima, and so on as an important part daro rites (rituals), which was still in existence until now, which may be supported by the existence of a" the new concept of too ie "ombar do adat dohot ibadat". 

Thus, there was a time it was customary or cultural change, even some that are already "dead", as the music culture "tulia" played in the tradition dating young Mandailaing formerly the "markusip" (see Edi Nasution, Tulila: Muzik Bujukan Mandailing, Penang-Malayasiia: Areca Books, 2007). That happens because as the owner of the indigenous peoples (cultures) it also has changed, with the understanding that the essence of the culture was actually "change" itself because it is definitely going to happen. 

In please do not let anyone misunderstand, that possibility once "clan" it is a culture that is very suitable and also very useful for other tribes, but according to the results of observations (including empirical experience), clan is not suitable for ethnic groups Mandailaing as clan was not harmonious (integrated) with the elements of their kebudadayan others, such as oriented to the ideals of "progress together" (public interest). Once again dihaharap we do not misunderstand the issue of clan, because all the thoughts that had been poured just limited to this "discussion" that I think are quite interesting. 

One alternative solution to the problem of clan "in Mandailaing probably a (man) can continue to use the name" clan "in back his name until he was legally obtained "goar harajaon"("goar matobang") after mating ("marbagas"), and after "marbagas" so that he should still be (mandatory) wearing "goar harajaon" instead of "goar ni daganak" (behalf of the children). Together with the "clan", or there is another better solution? 

~o0o~