"Gondang Porang"

"Gondang" and "Porang" 

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By Edi Nasution 

CULTURE, for some reason, this is now  a few people who looked just as "art" of course, the term "seni budaya", they said. Yet according to the experts that anthropologists, culture is related to all aspects of human life (language, art, religion, subsistence systems, science, and so on), the form can be the idea (ideal form), activity (action), and physical culture. 

The elements of the culture, the other mutual fused (integrated) in total. It may occur because of cultural elements that have the same part that is something that can be integrated functionally intact among cultural elements. If in Mandailaing, all aspects of their lives based on the customary "Dalian Na Tolu" (the three main pedestal of "mora", "kahanggi", and "anak boru"), not MARGA (clans), be it in the "markobar" (deliberation), "marsaba-markobun" (agriculture), "margondang-marogung" (music and dance), "marbagas" (ceremonial wedding), "mambulungi" (ceremonial death), and so on. 

In simple terms "culture" that is roughly similar to the "car" that has wheels, tub, engine, brakes, persineling, driver, and so on. If for example the wheels or the driver does not exist, of course, "car" that can not move forward or backward. Approximately so too does "culture", it does not function optimally in the absence of the functional elements. 

In the development of a civilization that has lasted hundreds even reaching thousands of years, it could be an element of tribal culture (nation) another "entry" into the civilization/culture them, where "foreign culture" which makes it further experience with cultural acculturation who have been there before. 

It could happen "foreign culture" which makes it actually is not fully integrated with the "old culture" due to various factors, but the tribe/nation supporting it with a variety of cultural reasons, while recognizing and utilizing the "foreign culture" as their culture. Perhaps, in a relatively long period of time (a long process), they hope "foreign culture" that will eventually be established culture, which will be the same quality as the old cultures (native) them, so "absolutely" already seen an their culture intact (integrated) fully with others. 

It could be "yes", but it could be "no". Because there may be anthropologists/sociologists who find "foreign culture" which makes it look not so when integrated (merging) with the cultures of their others. As with percussion instruments such as the "drum" almost possessed by all tribes/nations in the world both in the West and in the East, where the terms of the shape is very varied. The question is whether the basic idea of making "drum" that comes from the West and then spread to the East, or otherwise from the East which then spread to the West, or in both the East and West have both been there "drum", but the tribes that use it as a percussion instrument tends to change the shape of "drum" and play rhythm patterns based on the uniqueness of their own culture, or perhaps copied from the tribe/other nations, is a "field research" is quite interesting in the disciplines of ethnomusicology (the study of music ethnic). 

Clearly, the existence of "drum" is once again proving that the various tribes/nations have been in contact with each other since thousands of years ago, either individually or in groups, such as the important events such as "war" in which "drum" played to give the spirit warriors to war, so in Mandailaing there is a special repertoire called "gondang porang". 

~o0o~

tradisional ceremonial "mangupa"

The Challenges of Translating an Ethnic Ritual Text of Mandailing

By: Syahron Lubis

 Umar Mono

Linguistics Postgraduate Program

Universitas Sumatera Utara

ronlubis@yahoo.com

Abstract

The aim of the study was to show how to translate a cultural text of Mandailing: a ritual text recited at a wedding ceremony of the society, into English. Meaning-based translation method had been applied to translate the text called mangupa. Due to the vast linguistic differences between the source language (SL) (Mandailingnese) and the target language (TL) (English) a number of linguistically-related translation problems were encountered. And due to the great differences between SL cultures and TL cultures a number of culturally-related translation problems were found ranging from untranslatable items to items which could be translated literally into the TL but need explanation. Since the text did not only consist of prose text but also verses a various translation techniques must be used to translate the 37 verses in order to achieve not only meaning equivalents but also to create the rhymes of the translated verses. It was found that the structure of phrases, compound words and sentences in the SL and the TL were so different and thus caused translation problems. Subjects of sentences, numbers and conjunctions which were sometimes implicit in the SL must be made explicit in the translation. A certain word category in the SL might correspond to a different word category in the TL and thus they caused shift. Since the mangupa text is a classic text, there were many archaic words whose meanings were untranslatable. Since tenses do not exist in the SL they caused special translation problems to translate the text into the TL which has tenses. In order to achieve the rhymes of the translated verses, the following translation techniques must be used: transposition, addition, generalization, alteration, explication, modulation, concretization and transcreation.

Key words: source language/text, target language/text, equivalents, untranslatable, shifts, cultures

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The relationship between language and culture is very close since language is part of the culture it self. Language and culture are even inseparable. Furthermore language is culture and culture is language. One cannot be understood unless the other is understood. When people communicate verbally and nonverbally their culture is embodied in their language (Kramsch, 1998: 3). The closeness of the relationship between language and culture is sometimes likened to the two sides of a single coin.

Translating is process of transferring not only the meanings of Source Language (SL) into Target Language (TL) but also the cultural meanings contained in the text being translated. If only the linguistic meanings of the Source Text (ST) which are transferred into the Target Text (TT) while the cultural meanings are ignored, the translation will only be acceptable linguistically but will be unacceptable culturally. Translating, for example a short English text: Julia mengawini (married) Tom, suaminya (her husband) sepuluh tahun yang lalu (ten years ago) is linguistically acceptable, but culturally unacceptable since in Indonesian culture men and women are not in an equal position in terms of marriage. It is a man who acts actively not a woman. Only by changing Julia as the object of the verb married or by changing the active sentence into passive, then the translation will be culturally acceptable in Indonesian culture.

English and Mandailingnese are two distinct languages genealogically, typologically as well as geographically. English belongs to Indo-European family, of Verb-Subject-Object (VSO) word order, spoken mainly in western countries like USA, Canada, Britain, Ireland (Crystal, 2001) by hundreds of millions of speakers who adopt individualistic culture. In contrast, Mandailingnese is an ethnic language of Indonesia that belongs to Austronesian family (Hartmann & Stork, 1972) of VOS (Verb-ObjectSubject) word order spoken only by a hundred thousand speakers in a small area of an eastern country who adopt collectivistic culture. Thus it is assumed that anyone who is translating English into Mandailingnese or from Mandailingnese into English must be faced with not only linguistic problems but cultural problems as well.

The purpose of study

The purpose of the study was to translate a text spoken by a skilled speaker to accompany part of Mandailingnese wedding ceremony called text of mangupa (TM) into English and to find out translation problems that may arise as linguistically and culturally affected by both distinctness of the SL and the TL and to find appropriate translation techniques to solve the problems so that the translation could be expected readable and acceptable for English readers.

Research Method

1. Data

The data (the text translated) was a written text of mangupa comprising 22 paragraphs and 37 verses. The mangupa ceremony was held in the groom’s house attended by members of dalihan na tolu, the host and the people having the same clan as his kahanggi, the side who gave the host wife, mora, and the side to whom the host gave wife, anak boru. Mangupa is mainly a ceremony of giving advice to a newly married couple. A skilled speaker gives the advice to the couple using things like cooked chicken, boiled eggs, salt, cooked rice etc as the symbols of the advice. For example, the yellow of the egg symbolizes gold. The married couple is advised to collect gold/wealth as much as possible. Thus a mangupa text is actually expressed orally but for the present study a written text (an oral text which had been transcribed into written form) was used because the written text is now available. And the suprasegmental elements contained in the oral form, in the writer’s opinion, are not so relevant to the purpose of the translation.

2. Translation Method

 As mentioned previously the text translated was one written in Mandailingnese and then translated into English. Both are very distinct languages. Thus, the type of the translation used belongs to inter-lingual translation. The ideal aim of translation of such type is to achieve a translation which is accurate (without intentionally losing some important information), readable (easy to read and understand) and acceptable (can be accepted by the readers because the translation has conformed to their cultural values). However such an ideal translation is not easy to achieve. A translation whose purpose is to render the meaning of the text being translated although the form of the translation is not similar to the form of the ST is what is claimed by Larson as idiomatic translation (Larson, 1984:16) or communicative translation by Newmark (1988 : 46). The idiomatic or communicative translation method has been done to translate the TM.

3. Translation Procedures

Since translation is commonly related to two aspects, i.e. the linguistic aspect and the cultural aspect, the first thing done was to compare the linguistic characteristics of English and Mandailingnese to see whether the two languages are different in all aspects or are only different in some important aspects. By knowing the differences of the SL and the TL translation problems could be anticipated. Second, the two cultures were also compared to see whether a translation of a sentence or an expression is acceptable linguistically but is unacceptable culturally. After the two aspects had been compared, then the ST was analyzed to see the genre of the text because a different text needs a different translation approach to 3translate it. Then the translation process passed through seven stops : 1) transfer of meaning of the ST to TT, 2) writing the first draft, 3) revising the first draft and then writing the second draft, 4) evaluating the second draft, 5) writing the third draft, 6) reevaluating the second draft and 7) writing the final draft. The translation procedures can be seen in the diagram below.

Translation Procedures

Translation evaluation was done by two people. The ST evaluation was done by an expert and a native speaker of Mandailingnese and the TT evaluation was done by an expert and a native speaker of English.

4. The Process of Translating TM and the Problems Encountered

The TM which consists of 22 paragraphs and 37 verses has been translated by the writer himself and the following is the description how the translation was done and what techniques had been used to solve the problems in order to achieve an accurate, readable and acceptable translation. Unfortunately due the limited space, the complete translation can not be included in this paper.

4.1 Problems Caused by Cultural Differences

The translation problems caused by the differences of SL and TL cultures have been distinguished into two, i.e. 1) untranslatable cultural terms and 2) literally translatable but culturally untranslatable. The terms dalian na tolu, kahanggi, anak boru, mora, harajaon, raja panusunan, uluan, and pantar paradaton are some of the terms used in the text which do not have equivalents in English and thus they are untranslatable. Let us see how they were left untranslated and their meanings must be explained.

Parjolo (first ) au (I) marsantabi (apologize) tu (to) barisan (row) ni (of) dalian na tolu, kahanggi, anak boru, mora songon i (as well as) tu (to) barisan (row) ni (of) harajaon, sumurung lobi (especially) tu (to) raja panusunan na (who) juguk (sit) di (on) uluan ni (of) pantar paradaton on (this).

Translation:

First of all I would like to apologize to dalihan na tolu, kahanggi, anak boru, mora as well as harajaon particularly to raja panusunan who are all now sitting on the uluan of this pantar paradaton. These cultural terms are untranslatable since equivalents of those words are not found in English. The term kahanggi refers to a group of people originating from the same ancestor.

Literally kahanggi means ‘brothers’. Anak boru refers to one or a group of people who has got a wife from the kahanggi and mora refers to one or a group of people from whom kahanggi has got a wife (wives).

The three sides form a social relation called dalihan na tolu. Dalihan na tolu is a metaphor which literally means ‘fireplace made of three stones that supports a cooking pot’. Raja panusunan, means the first person (king) who established the village, uluan is part of the floor away from the entrance door of the traditional house which is regarded as a respected place, and pantar paradaton is a wide floor of the traditional house on which the event is held. Salleh (2006) when translating Hikayat Hang Tuah, a Malay classic text left some cultural terms untranslated like keris, raja, makan sirih. According to him they can be translated literally into dagger, king, and eating betel respectively but the cultural meanings contained in the words can not be translated. Teylanyo (2007: 30) also suggests that such terms should not be translated.

Some terms could be easily translated because the equivalents of the words are available in the TL but only the literal meaning that could be transferred while the cultural meanings could not be transferred. The word amang, inang and morsamtabli correspond to father, mother and to apologize in English. However amang and inang here do not refer to one’s father and one’s mother but to one’s son and daughter. English speakers do not call their son and daughter father and mother but in Mandailingnese kinship system one’s son is equal to his/her father and one’s daughter is equal to his/her mother. Thus one may call his/her grandfather (elder) brother and his/her grandmother (elder) sister (Nasution, 2005). Let us see how the two words are used in the two verses below.

Dijujar horambir poso

Mangihut saludang na tobang

Tinggalkon ma amang adat na poso

Madung sandang adat matobang

A young coconut falls down

An old stem is brought down

mang! Now leave a youth’s customs

On your shoulder now you are carrying a married man’s customs

Tal duskom ma giring-giring

Laho mamasukkon golang-golang

Tinggalkon ma inang adat ma bujing

Madung jujung adat matobang

Take off your jingling bracelets

When putting on your gold bracelets

Inang ! leave now the youth’s habits

On your head are now a married woman’s habits

The word marsantabi is equal to apologize but it is placed in the beginning of the speech before mistakes or errors in the speech are made. Again this is very culture–bound. In a Mandailingnese formal speech it is customary to apologize before saying something. This is contrary to English speakers’ habit who apologize for having done something wrong as seen in the first example above.

4.2 Problems Caused by Linguistic Differences

Since Mandailingnese and English belong to two unrelated languages, as a translator I expected that there must be many linguistic differences between the two languages and evidently five translation problems were found while translating the ST into the TT.

1) Since the SL and the TL differ in the structure of noun phrase, compound noun and sentence, it causes translation problems. In the SL, the modifier occurs after the head in both noun phrase and compound noun as in aek na lan as a noun phrase and dalihan na tolu as a compound noun which literally means ‘clear water’ and ‘the three stones’ respectively. In aek na lan aek ‘water’ is the head while na lan ‘clear’ is the modifier (in the SL an adjective is usually preceded by the particle na ‘which’). In dalihan na tolu again dalihan ‘fire place’ is the head while na tolu ‘three’ is the modifier. In the SL, typically, the subject occurs after the verb when the verb is intransitive as in Sayur badan do hot tondi literally ‘body and soul get older’ or in martamba denggan paruntungan literally ‘fortune gets better’ where badan do hot tondi and paruntungan are subject while sayur and martamba denggan are verbs. When the verb is transitive, the sentence pattern is verb–object –subject as in Pamilas aek inang where pamilas ‘boil’ is a transitive verb, aek ‘water’ is the object of the verb and inang ‘mother’ is the subject. In English the typical pattern of sentence is S–V–O as in mother boils water.

2) The subject of sentences, number and conjunctions are sometimes not expressed explicitly in the ST while in the TL they are always shown explicitly. In sada panginuman sada perbasuan which literally means ‘one place for a drink and one place for washing hand’ there is no conjunction between the two phrases. Similarly there is no conjunction in tubuan anak nian tubuan boru which literally means ‘get sons and get daughters’ but in TT they are 7usually shown explicitly as in ‘a glass and a bowl’ and ‘baby-boys and baby-girls be born’ respectively.

In harani rumbuk hita satahi ‘because we are intimate, we are in agreement’ the subject of the first sentence does not appear. When the subject (hita) appears it will become harani hita rumbuk, hita satahi. So in the translation the subject has been added as in since we are intimatewe are always in harmony. In muda marjagal bahat mandapot untung which literally means ‘when selling get much profit’ there is no explicit subject but it is understood from the context that the subject must be the addressees, that is ho ‘you’ or hamu ‘you–all’ because the addressees are both the bride and the groom. In the translation the subject had been added as in when selling things you may make much gain.

3). A phrase in the ST may correspond to a clause in the TL and one word category in the ST may shift to a different word category in the ST. Di hanaek ni mata ni ari ‘at sunrise’ is a phrase but it needs to be translated into a clause in order to make it longer so that it matches the next sentence because it is part of a verse as in while the sun is beginning to rise, it is the time for luck and nobility to rise. The word lungun-lungunan ‘lonely’ is an adjective but it shifts to a noun (loneliness) in order to help make a good rhyme as in Yearning for his experiences in the past May his loneliness be released.

4). English has tense while Mandailingnese does not. This may cause translation problems especially when the translator does not pay much attention to non-linguistic context in which an utterance of the ST is used. Let us see the example below.

Ari (day) on (this) ari (day) na (particle) denggan (good) ari (day) na (particle) uli (beautiful), ari (day) na (particle) tupa (right) ari (day) na (particle) niligi (see) ni (of) bayo datu (headman) di (at) hanaek (rise) ni (of) mata ni ari (sun), diupa (advised) tondi (spirit) badan (body) muyu (your) anso (so that) manaek (climb) tua (luch) hamamora (nobility) ,

In this sentence there is no a word that is referring so the time explicitly in which the action is done except the adverbial phrase ari on ‘this day’. But since the mangupa ceremony is habitually performed while the sun is rising (at about 9 to 11 am) so in the translation the progressive tense, simple present tense and future tense were used as seen below.

It is a good day, a lovely day, the right day, the day which has been examined by the bayo datu (headman), When the sun is rising, your spirit and body diupa (being advised) so that your luck and nobility will rise.

5). Mangupa text is a classic text so that many old words or even archaic words are still used. Younger people normally do not understand most of the archaic words while older people are no longer available and there is no a dictionary of archaic words. Since their meanings are unknown many archaic words were left untranslated especially in the translation of the verses. However, when translating verses the translator is allowed to replace the archaic words with new words as long as the basic meaning of the verse can be conveyed. (Newmark, 1988, Salleh, 2006. Chan, 2003). So some archaic words had been replaced and some had been left untranslated. Some of the archaic words used in the MT are omas si gumorsing, rambe-rambe lai-lai, sangap, si maradang tua, juhut gana-ganaan, tulan rincan , longa tinungtung, sinta-sinta, andalado, pulik.

4.3 Translating Poetry

Known as pantun in Indonesian literature, this traditional poetric form consists of two couplets; the first suggests the second by sound or other similarity (Echols and Shadily, 1989: 409). Pantun is very popular in Indonesia because of the beauty of its language. It is a means of expressing feelings through a special form of language which has musical rhythm (Chan, 2003: 1). Poetry does not only have semantic function and aesthetic form but is also used as a means of arousing feeling and produce emotional effect (Connolly, 1998: 176).

Translating a poetic text is more difficult than translating a prose text because the translator’s task is not only to convey the meaning but also to achieve rhyming form. And although much poetic nuance can not be transferred, and the forms of the poem can be restructured, the translated poem may be better than the original (Dastjerdi, 2004).

The following is the account of translating the 37 poems in the TM. A number of techniques were applied to translate the poems. Some poems could be translated literally without difficulties but in translating the other poems certain techniques of translation were applied. The adverbial phrase di hanaek ni mata ni ari, was translated into when the sun is beginning to rise which is a clause. The reasons are it sounds better than at sun rise and also to make it match in length with the next line (It is the time for luck and nobility to rise). So transposition technique had been applied. In harani rumbuk, hita satahi there is no subject in the first clause. If there is a subject it would be harani hita rumbuk, hita satahi. In the translation the subject had been added (since we are intimate, we are always in harmony) because a sentence without a subject is not common in English. Thus the technique of addition had been applied.

The imperative sentence ulang sirang literally can be translated into Don’t get divorced but it was translated generically into Avoid argument so that a good rhyme could be achieved with the previous sentence which sounds Don’t hesitate to make agreement. So the technique of generalization had been 9adopted. When tumbuk dapot na ni roha in the last line is translated literally it will become so that what is in heart can be achieved but the literal translation was not done; if it was done so, the translation will not match in rhyme with the second line (May your destiny become better). So using alteration technique it was translated into to achieve your aim and desire. By doing so, meaning was not distorted and a good rhyme could be achieved.

When these two lines:

 Halaklahi si suan bulu

 Dadaboru si suan pandan

are translated literally, they will become

A boy is a bamboo-grower

A girl is a pandanus-grower

Without indication of tense.

But in the translation the two lines were translated to :

 A boy will be a bamboo-grower

 A girl will be a pandanus-grower

adding will be to make them future tense. It was done in order to make the tense of the two lines explicit because the previous lines indicate a hope in the future: when the bride and groom have descendants. Thus technique of explication had been used.

Nipasae tanding duru is a passive sentence which means ‘the edge of the cultivation is cleared’. The line was changed into imperative and simultaneously edge was changed to shrub so that it became clear up the shrub from the cultivation. The second line anso santak nida tu ipar which literally means ‘so that the distance can be seen’ had been translated into so that the view is clear.

Thus at the same time the technique of transposition, alteration and modulation had been applied in order to achieve good rhyme.

When gogo hamu sumbayang is translated literally it becomes diligently you pray but it was translated into may you perform the daily five prayers in order to achieve good rhyme with the following lines (may you become a hajj fulfilling one of the Moslem’s pillars) although a hajj is actually not the equivalent of rukun na lima in the previous line. Rukun na lima is equal to the fifth pillar (of Moslem). But it was not done so because the fifth pillar is too generic and the English readers may not be familiar with the term. Thus by applying technique of concretization (Moentaha, 2006 : 62) it was then translated into become a hajj, the term which is more specific and popular even for non–Moslem readers.

When bariba tor bariba rura of the first line is translated literally it becomes across the mountain, across the river but it had been translated into the rivers flow through the valley changing the whole sentence to a totally new sentence in order to achieve a good rhyme with the next line (they gather at the estuary). The technique of changing the whole form, (transcreation) according to Chan (2003: 15) may be used in translating verses in order to achieve good rhyme as long as the important message/meaning of the verse is not distorted.

Conclusions

It is now evident that in translating a culture text a translator will not only be faced with linguistic problems but also cultural problems as what the translator experienced when translating the cultural text from Mandailing. The problems range from simple linguistic and cultural problems to complicated ones such as adding a new element to the TT and replacing the whole form with a new form to make the translation sound better and more readable.

Five linguistic problems were encountered when translating the prose text, that is 1) the problem of translating noun phrases, compound nouns and sentences, 2) the problems of translating subjects of sentences, number and conjunctions, 3) the problem of translating phrases and words (shifts may occur), 4) the problem of translating a linguistic form without tense to a linguistic form with tense, and 5) the problem of understanding the meaning of archaic words in a situation where there were no dictionaries and also no informants who know the meanings of the words.

In translating the verses a number of translation techniques have been applied. The techniques applied were addition, generalization, alteration, explication, transposition, modulation, concretization, and transcreation. The various techniques were used because of the nature of the text being translated, that is, a poetic text.

References

Chan, Sheung Wai (Sherry). (2003). Some crucial issues on the translation of poetic discourse from Chinese to English. In Gema Online Journal of Languge Studies, Vol.3 (2), pp.1-23.

Connolly, David. (1998). Poetry translation. In Routledge Encyclopedia of Translation Studies. Mona Baker and Kirsten Malmkjaer, eds. London: Routledge.

Crystal, David. (2001). English as a Global Language. Cambridge: Cambridge University Press. Dastjerdi, Hossein Vahid. (2004). Translation of poetry: Sa’di’s Oneness of Mankind Revisited’. In Literary Translation, Vol. 8, No.4.

Echols, John M. and Hassan Shadily. (1989). An Indonesian-English Dictionary. Jakarta: Gramedia.

Hartmann, R.R.K & F.C. Stork. (1972). Dictionary of Language and Linguistics. London: Applied Science Publishers.

Kramsch, Claire. (1998). Language and Culture. Oxford: Oxford University Press.

Larson, M.L. (1984). Meaning-Based Translation: A Guide to Cross Language Equivalence. London: University Press of America

Moentaha, Salihen. (2006). Bahasa dan Terjemahan: Language and Translation the New Millennium Publication. Jakarta: Kesasint Blanc.

Nasution, Pandapotan. (2005). Adat Budaya Mandailing dalam Tantangan Zaman. Medan: Forkala.

Newmark, Peter. (1988). A Textbook of Translation. New York: Prentice Hall.

Salleh, Muhammad. (2006). A Malay knight speaks the whiteman’s tongue: notes on translating the Hikayat Hangtuah. In Indonesia and the Malay World, Vol. 34, No. 100 November 2006, pp. 395 – 405.

Teilanjo, Diri I. (2007). “Culture in Translation: The Example of J.P. Clark’s in The Ozidi Saga, Babel, 53:1 (2007) 1-21.

~o0o~

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~

Mandailing people in Medan Tembung district

"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.

 Community Social Organization as a confirmation Mandailing Mandailing Community Integration in Overseas. That is, that although human beings are born alone, but in the next life requires of others (society). By design it is also formed several groups with each forming leaders and certain rules that must be adhered to by all members.

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".

 Generally users Hata Bulung Bulung is the youth (called Naposo Nauli Bulung), especially at the time they were dating. In the past, dating activities (romance) between boys and girls in society Mandailing absolutely should not be done openly. Relationships and dating activities must be kept secret or done in secret. Therefore, if two young people who are dating to convey something in between them, then they use Hata Bulung Bulung. And if a lover to convey leaves as a "love letter" to her boyfriend, he must do so in secret. For example, by putting the leaves in one particular place that they have agreed and are not known to others. Secretly they are dating it will visit the secret place in turns, to see if in that place there is a "love letter" that consists of certain leaves.

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.

 In addition to having its own language, the ethnic Mandailing also has its own alphabet, called Huruf Tulak Tulak. In the past, these characters are not used to record history or write, but to write Tree (family tree). It is also widely used to record the traditional medicine and the science of forecasting in a traditional book called pustaha.

 In terms of phonological , according Jasinaloan , Mandailing language is applying syllabic language and written in the past in a traditional script called Tulak Tulak Letter ( alphabet Mandailing ) consisting of 21 phonemes: a, ha , na , ma , nga , la , pa , ga , ja , ba , ta , ra ​​, sa , da , ka , ca , it , wa , i , yes , u. Phonemes are represented with 21 Induk Ni Surat ("Parent Letter") and 5 Anak Ni Surat ("Children's Letters") as follows:

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".

 Fourth, greatly affects the intonation on the word meaning. On the basis of the word " bagasse "for example, was instrumental tempo pressure determines the meaning. Ba'gas word meaning "house", while bag'as means "inside". Other examples such as the word "parmangan". With different pronunciations can be significant: (1) like to eat; (2) the money used to buy food; and (3) how to eat. So also with other forms such as da'bu means "drop", and Dabu "means" in a state of falling". 

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.  

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 .

ART SYSTEMS

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.