Mandailing language---3

"NASAL" SOUND ON MANDAILING PEOPLE

WHEN THEY SPEAK 

By: Edi Nasution 

PREFACE

Of course, now everyone in every tribe generally can speak not only to his own people, but also possible with other tribes. Including its neighboring tribes, such as between the Mandailaing with Angkola people who live next door in the interior beach or coastal southwest of Sumatra Island in the northern portion. 

According to cultural Z Pangaduan Lubis, that in recent years was developed by "certain people" a false concept of the language used by the public Mandailing. They call the language used by Mandailing people as a language "Angkola Mandailaing" or "Mandailaing Angkola". Culturally actually no language "Angkola Mandailing". Because if we ask people what language Mandailing wearing it, it is definitely the person concerned would reply that the language he uses is the Mandailing language. He would not say the language "Angkola Mandailaing". And if we ask Angkola people, what language he uses, of course he will answer Angkola language, not the  Mandailaing language. Such circumstances it is proved that there is no "Angkola Mandailaing" language. The fact it shows that the Angkola and Mandailaing people use a language that is relatively the same. But the Angkola acknowledges that he uses language or mother tongue is the Angkola language, and Mandailing acknowledge that language is the mother tongue Mandailaing. 

In this case, we can use expert opinion HN van der Tuuk language to describe the problem. Van Der Tuuk been doing research on language Mandailaing and some other ethnic languages ​​are there in North Sumatra. From the results of research on language Mandailaing, Van Der Tuuk argues (1971: XLVII), "With reference to the west coast of Sumatra, it can safely be said that the language Mandailaing extends from Ophir or Pasaman mountains in the south up to the northern border of Sipirok and Trunk Toru. language Mandailaing divided into northern Mandailaing language (also called Angkola language) and language Mandailaing south. yet possible to formulate definite boundaries between them". 

According to cultural Z Pangaduan Lubis, that the information or opinions Van Der Tuuk shows very clearly that the language and the language of the people Mandailaing Angkola is Mandailaing language. But the language used by people Mandailaing Angkola also called Angkola language. Thus it is clear precisely that there is no language "Angkola Mandailaing" as that recently began touted by "certain people". Such actions actually is a mistake (not to mention manipulation) that should not be done by scholars of language, which is supposed to know about the principles and attitudes emic and ethical in expressing opinions on matters related to culture, including the language as one of the most important elements of culture. 

Mandailaing languages ​​(especially those used by ethnic groups or communities Mandailaing in the past) or called by Van Der Tuuk as language Mandailaing north, composed of five diversity. Each named by the Mandailaing as: (1) Hata Somal; (2) Hata Andung; (3) Hata Teas Dohot Jampolak (4) Hata Sibaso; and (5) Hata Parkapur.[1] 

In addition to the five types of the language, the Mandailaing also having any one type of another language, namely "hata-bulung bulung" (language leaves), where Ch. A. van Ophuysen named "bladerentaal". Different from ordinary language, which is used as the words in the "hata-bulung bulung" is the leaves of plants which in Mandailaing called "bulung-bulung". 

Leaves used is the leaves that had his name rhyme with the words contained in the language Mandailaing. For example, the leaves of plants is named "sitarak" is used to convey the word "marsarak" (split). The leaves of plants are called "pau" (fern) is used to convey the word "Diau" (on me). The leaves are herbs called "sitanggis" (incense) is used to convey the words of the 'cry'. The leaves of plants are called "podom-podom" is used to convey the word "modom" (sleep). The leaves of plants are called "hadungdung" is used to convey perkatan "dung" (after). And the leaves of the plants named "sitata" is used to convey the word "hita" (us). If for example the leaves "hadungdung" together with the leaf "sitata", "sitarak", "sitanggis" and "podom-podom" delivered by a young man to his lover, the lover will understand that the young man told him: "dung hita marsarak tangis au jolo  anso modom" after we parted ways, I cried first and could fall asleep". 

In the past, "hata bulung bulung" is usually used by young people (called "naposo na uli bulung") in Mandailaing society, especially at the time they were dating. In this case, it can be argued that in the past dating activities (romance) between boys and girls in the Mandailaing community absolutely should not be done openly. Relationships and dating activities must be kept secret or done rahsia. Therefore, if two young people (teen) who are dating to convey something in between them, so they use a "hata-bulung bulung". And if a lover about to deliver "bulung-bulung" as a "love letter" to his girlfriend, he must do so in secret. For example, by putting "bulung-bulung" is in a certain place 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" consisting of "bulung-bulung". 

If two people in a relationship want to dialogue directly, they will do it in a way that so-called "markusip" (whisper). Activity "markusip" performed at midnight so as not to be known by others. In this case, the young man with furtive way house where his girlfriend went to sleep. Then by using a password or code the boy would wake her boyfriend from behind the walls of the house. To wake your lover, usually youth flick-flick house wall with his finger slowly. In this case, usually the lovers had been waiting for her lover to "markusip" at certain times of the middle of the night. Therefore, the youth simply flicking the wall several times to inform him that he had come and was behind the wall of the house. Sometimes to notify its presence in the wall behind the boy sounding wind instrument called "tulila" whose voice is quite smooth. If the girl already knows her lover's presence behind the wall it, then they start whispering berdailog basis. Dialogue between two people who "markusip" usually decorated with rhyme (called "ende-ende") romantic love. And not infrequently decorated with the music being played by "tulila".[2] 

At the present time, the language leaves ("hata-bulung bulung"), and its use has been missing from Mandailing cultural traditions. Similarly, the wide-variety of languages​​mentioned above. But that is still being used by Mandailaing citizens in their country is "hata somal" (colloquial varieties). While the diversity of languages ​​other woods, may be said to have almost disappeared altogether. It happened because citizens Mandailaing have not attempted to preserve it. Extinction wide-variety of languages ​​are very rich Mandailaing it would harm ethnic groups Mandailaing, even detrimental to the nation of Indonesia. Because of the diversity of languages ​​is a wealth of ethnic cultures, which have become extinct if it is impossible to turn back. 

In addition, Mandailing people the very strong show body language. Not all of the important things to say. Often important things that appear in the body language, whether it is the expression, motion of limbs, and with a completely silent. His interlocutors, must not be misled about what was hidden. Mandailaing people taught not necessarily react in the dialogue. If someone is talking, then when the other party wants to respond, where the latter is the member signs the form of body language cues to the person who speaks it that he will be give response. Is it a response to be delivered positive or negative, can be anticipated by the person who is speaking. So beautiful people Mandailaing dialogue, feel the atmosphere of affection in the dialogue. Usually, no matter how hard and sharp dialogue that occurs in any spoken words, will not cause resentment. 

Mandailaing language has its peculiarities, both in terms of form, the process of word formation, and word meanings based on usage variance. In this case, it is necessary to create a sense of a word with a relatively long explanation for not finding an appropriate equivalent word in Indonesian. 

In terms of phonological, language is a language that applying Mandailaing syllabic. Written in script "surat tulak-tulak" (Mandailaing script) which consists of 24 phonemes: a, ha, na, ma, nga, la, pa, ga, ja, ba, ta, ra, sa, da, ka, ca, nya, wa, i, ya, u, e, o, ng. Phoneme-fenem is denoted by 23 (twenty three) "induk ni surat" and 5 (five) "anak ni surat". 

When studied more in depth, according to Jasinaloan again, there are some characteristics that are quite prominent Mandailaing language, among others: 

First, the phoneme "k" velar and glottal stop at the end of words is represented by a single sign, although different in nature, such as the word "tetek" significant "tetes" and "buang air besar"; "Sosak" means "cepat" (rush) and "sesak nafas" (breath); "golak" means "gelak" and "ejek"; "etek" means "bibi" (aunt) and "percussion instruments from bamboo". 

Secondly, the use of sound (letter) vocals were very productive 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 like: aua, uai, ee, and aa. To detail can be seen in the sentence: "uai iaua he au i" (meaning: "wah akan diapakannyalah aku itu") 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 serve as a single morpheme as: "a" in the word number adua (meaning "two"); "I" can mean "it" (ie ima word, which means "that") and the prefix "di" (for example isadu word, meaning "there"), "e" means "hai", "u" means "ku" , and 'o' which means "yes" or "you". 

Fourth, greatly affects the intonation on the word meaning. On the basis of the word "bagas" for example, was instrumental tempo pressure determines the meaning. Ba'gas word means "house", while bag'as means "dalam". 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 formation of basic words. To detail can be seen in the example of the following words: (1) antuk, batuk, kurtuk, lantuk, maturutuk, potuk, retuk, sotuk, tuktuk, utuk; (2) apit, ubit, lompit, narrow, pitpit, tipping, dalkit, bite, ancit, whacky, rongit, angit, arit, sirit, gorit, ririt; (3) andarohot, dapot, dohot, Lolot, morot, korot, sorot, porot, potpot, lampot, ssangkot, sungkot, singkot, sohot, ngot, tungkot, ingot, sirohot, salohot, moncot, to'pot, topot. Of the three examples above each group has the meaning relevance. 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. 

Sixth, the use of "additive" very productive. In addition to the many number of affixes, function and the notion that appear more varied. One basic word can be imbued by more than twenty affixes. Prefix ma + Dabu can be: (1) mada'bu (fall); (2) ma'dabu (already / in a fallen state, and (3) mandabu (dropped). Allomorph or morpheme variations occur not only on me and pe prefix, but the prefix darling, for example in the form of sambola, sandok, sanggotap . Combined affixes can occur at the end of a word for word example dokon + on (dokonon), + kon (dokononkon), + on (dokononkonon), dorapkononkon. Moreover, affixes can also form adjectives level, for example the words: godang, godangan, gumodang, mago'dang, ma'godang, magodangan, magodangtu, murgodang, murmagodang, murmurmagodang, targodang, tarumgodang, tartargodang, sagodang-godangna. 

Seventh, the use of "particles" very dominant. Particles that are used include: ba, bo, da, do, to, le, ma, pe, te, and others. In the Speech Language (oral), the use of these particles is often shortened to an acronym, such as: ro ma ho tu son into roson, kehe ho ma tu si be whispering kesi, and so forth. 

CHARACTERISTICS TYPICAL STYLE TALK 

The fact shows that the characteristic style of talking people Mandailaing is the pronunciation of words that rhymed. According Topan Lubis (2010), all written letters pronounced. But more than that, the most prominent is the pronunciation of the letter "sengau" (nasal) perfectly. Nasal letters, "n", "m", "ng" is pronounced as a perfect person Mandailaing it raises an "echo" like "multiplex stereo" captured by the ear, then vibrate the skin membrane inside the ear. 

He added that the sound "nasal" as if it has a "soul" that could shake the nerves. There is a "magical vibe" that makes it memorable rather deep, uaitu words consisting of the letters "nasal" (n, m, ng) was often ringing in our ears. Nasal voice as it can stimulate an atmosphere of peace and relaxation which is good for those who listen to it, even more so to utter. The sound waves can loosen the nerves, so as to create clarity in managing the workings of the mind and feelings. 

This of course is a gift of God which is very large. Communication with lettered words "nasal" it creates familiarity. Pronunciation as it has the power of words spoken by parents in nurturing their children, and this also is the strength of the teachers, preachers, Mr. Sheikh and the agents of renewal in Mandailing. Mandailaing people talking style called "lambok", while talking Angkola and Sipirok style called "laok 'and style talk Padang Lawas called "purpur". 

To prove it, try saying the sentence below, with style and style Mandailaing talk talk Angkola, Sipirok, Padang Lawas (Aspal) in one sentence with two styles. The two sentences below will give you the shakes "eardrum" distinct and different impression. 

Mandailing style: 

"Ning bones in Batangtoru i na, nutmeg old ni Amang nantulang in Pagaran Singkam na na ma ompungku in Gunungtua i." 

"Aspal"  style: 

"Nik tulakku in Bataktoru i na, na pala amaktua ni nattulang in Pagarat Sikkam ma na oppunkku in Gunuktua i." 

In this connection, according to Topan Lubis (2010), an example of a very rich language world with the letter "nasal" is French. Pronunciation of French words were soft and melodious, it is recognized as the language of civilization. Once the magnitude of the role of French in the association world, so that one of the requirements to become Secretary of the United Nations (UN), is fluent in French. And the language of the Qur'an, namely Arabic, richer letters "nasal" and the song requires. Therefore there is little influence of the language of the Qur'an in enriching and strengthening the sound of the letters into the nasal pronunciation Mandailaing. Because each letter language of the Qur'an that have "voting rights" that must be spoken clearly. People ask. why this does not happen in the Minangkabau language is also known to be very strongly influenced by the Islamic religion? Let the philologist looking for the answer. 

EXPRESSIONS RELATED TRADITIONAL "OLONG" 

One of the first derived by the grace of Allah to the earth is a compassion, especially the love of parents to their children, more specifically maternal affection to children who birth. This affection, not only apply to humans, but also applies to animals, compassion is the parent to his children. For example we see the chickens, and many mammals. Compassion is called "olong" in Mandailaing. Many traditional saying that expresses Mandailaing "olong", among others, as follows: 

1.    Songon siala sampagul, rap tu ginjang rap tu toru, muda malamun saulak lalu, muda magulang rap margulu.

2.    Sahata saoloan sapangambe sapanaili. Satahi dohot dongan maroban sonang pangarohai.

3.  Muda sabara sabustak, asa salumpat saindege boti sapangambe sapanaili, hasonangan na so unjung mantak, baritana sai tarbege.

4.      Muda manyuruk rap unduk, muda mangambur rap ipas.

5.  Lambok bulung ni eme, na lambok marluyun-luyun. Lambok lidung binege, ima dalan marhalalungun.

6.    Tando batu ni pangkat, lomlom gorsing songon simbora. Tandona hita na sapokat, bulung botik mardai mera.

7.    Oong do mangalap olong. Muda olong roaniba di dongan, tauken olong ma roa ni dongan di iba. Harani i mada inda tola iba mantak patidaon olong ni roa i tu dongan-dongan anso di hatiana muse manjagit iba hadengganan sian dongan.

8.    Muda pahae simanggurak, pahulu sitipulon, antusanna muda ibaen na denggan tu dongan, laing na dengganma jagiton balosna.

9.    Mata guru roa sisean. Umpama on idok ma i tu alak anso sai ra ia maniru na denggan di pangalaho na niidana sian dongan.

10.    Muda jongjong di na tigor, batu mamak di andora.

11.    Pantun angoluan, teas amatean.

12.    Patar songon indahan di balanga.

13.    Rukrek ni parau marobaan tu rapotna.

14.    Sada do martoktok hite, sude halak markitehonsa.

15.    Sada huat tu jolo dua huat tu pudi.

16.    Sadao-dao ni obok-obok ujungna laing madabu tu tano.

17.    Talu do gogo dibaen bisuk.

18.  Tubu dingin-dingin di toru ni andomang. Horas tondi madingin, sian menek lopus matobang.

19.    Maranak bisuk-bisuk, marboru pohom-pohom.

20.    Salumpat saindege, mate mangolu sapartahian. 

There are many other similar expressions that express affection, agree together, compact, help each other, protect each other, encourage one another, open, alert, like sit, dynamic, spirited pioneer, tough to face any challenge as well, polite, dissent actually strengthen the relationship humane, vying to do good, the past is part of the present and future, death is a necessity, wisdom ("abisukan") is the true power, pray always to get the blessings of life, and so on. 

Sati Nasution degree that Sutan Iskandar better known as Willem Iskander (1840-1876) abandon so many poems and several short stories on the theme of love. For example, we can read in the collection of poetry and prose published in 1872 titled Si Bulus Bulus Si Rumbuk-Rumbuk, of which titled: Ajar ni amangna di anakna na kehe tu sikola, Angkana dohot anggina, Di danak na mompas godang, Olo-olo, Di amateon ni boruna, Na mananom na mate, Amamate ni alak na lidang, Si Baroar, dan Tiruan ni olong ni roa marangka maranggi.

This book has stimulated a spirit of remarkable progress. Our old people still remember the verses of a poem by Willem Iskander, although the last time they read it many years ago. Willem Iskander messages have become part of the vocabulary of parents to counsel their children. Willem Iskander brings the idea of ​​renewal by the method of "Olong mangalap olong". 

Distribution of the Mandailaing not only to Pasaman, but also to Barumun, even to the area, Dalu-Dalu, Pasir Pangarayan, Rantau Binuang which now includes Kampar regency, Riau, and Lumut in Central Tapanuli. Many villages in Barumun Sosa same name with Mandailing villages whose inhabitants spoke with Mandailaing style, for example Panyabungan, Sinonoan, Siabu, Hutabargot, etc.. Highways Mandailaing was found there, such as Nasution and Lubis. 

One historical facts show, the tendency of men to marry girls Mandailaing stronger than the Aspal tendency of Aspal men to marry girls Mandailaing. It is not only the case in the general population, but also among parbagas godang (nobility), among the kings. The reason is, the girl Mandailaing more gentle, motherly, more religious, more patient, and perhaps also because of her beauty. That trend is still there, even though she is not a hard worker Mandailaing in fields and gardens. 

According Godon (Dutch colonial officials), "de vrouw is eene goede Mandhelingsche Mother", Mandailaing woman is a good mother (Godon, 1872: 36; Harahap, 2004: 213; 2007: 167). In this connection, there is a fairly well-known Mandailaing concept of "Poda Na Lima" is derived from maternal counsels Mandailaing, is: 

1. Paias rohamu (clean soul). 

2. Paias pamatangmu (body wash). 

3. Paias parabitonmu (clean clothes). 

4. Paias bagasmu (clean the house). 

5. Paias pakaranganmu (clean yard). 

So to speak this is the essence of propaganda Islamiyah very pithy conducted peacefully, full of compassion, and laden with the teachings of Islam that begins from the family home in incest. Poda Na Lima was later owned by the community, which continuously delivered not only in domestic, but also in the custom assembly. Poda Na Lima then became one of the advice promoted by the Government by writing on bulletin boards. Even in front of Oliver's Kotanopan never built a monument Poda Na Five in the language and script Mandailaing. 

Prof. H. Abdurrahman Ritonga, M.Pd. revealed that in the past, there are people coming to Mandailaing Sipirok to attend orja, traditional parties. He witnessed the Islamic religion Mandailaing run properly. This he told to the relatives of the good practice of Islam in Mandailing it. People Sipirok learned Islam in Mandailaing and other areas. According to him, the way religious people are not as good Sipirok Mandailaing how religious people (Ritonga, 2006: 238-242). 

It is proof, that the preaching Mandailaing with "olong". While "orja" was the top-actualization sense "olong" expressed in words and deeds. The meaning of the word "orja" literally is working. But the concept is hermenetik, more meaningful than the literal sense. In this case, "orja" is defined as a physical and spiritual. Activity "orja" is an ongoing activity where a traditional ceremony (marriage party) because there is the gift of life. Traditional wedding ceremony is "orja", menyambuat and enliven the birth of a child is also "orja", as well as build and occupy a new home, and mutual aid work is also "orja". The whole order of Dalian Na Tolu (kinship system) take the role in "orja". Success "orja" is right and obligation. Even citizens who are excluded in the success of "orja" will demand the right to participate, although participation was indeed a sacrifice. But the sacrifice in the successful "orja" is a sincere sacrifice (Harahap, 1987b: 6). Thus, the events "orja" is an opportunity to preach the most effective. 

FINALE

That brief description mengenaii sound "sengau" (nasal) people Mandailaing when berkomusikasi, where it is closely related to the interaction (pargaulan) them with other nations, including Arabs who trade into trading cities (the docks) on the island of Sumatra, and can not deny the fact that the sound "nasal" was very helpful in their lives to be mutually love god among fellow creatures, in accordance with Islamic teachings they have embraced since hundreds of years ago. 

Given the magnitude of the benefits of sound "nasal" it in daily life, especially in relation to the disclosure of a sense of loving affection ("olong"), then the tidal redundant to do a more in-depth research, especially in Islamic religious schools (like "pesantren"/Islamic religious schools) and its application in human beings imtens in the association so as to create a more polite way of life and harmony. 

REFERENCE: 

Edi Nasution, Tulila: Muzik Bujukan Mandailaing, Penang-Malaysia: Areca Books , 2007. 

Pangaduan Z. Lubis "Bahasa Mandailaing", http: //www.mandailing, org 

Topan Lubis (2010), "Mandailaing di Pasaman Barat", http://topanbaday.wordpress. com/mandailing-in-Pasaman-barat/ 

Zulkifkli B Lubis, Manipol: Studi Oriientasi nilai-Nilai Budaya Mandailaing​​, Medan: Social Politics USU Thesis, 1988) 

Jasinaloan, "Hata Mandailaing", http://bakhsanparinduri85.wordpress.com/2009/ 03/30/saro-mandailing/

Ahmad Bahsan Parinduri & Z Pangaduan Lubis, Kamus Bahasa Mandailaing, Medan: Yayasan Bindu Nusantara, 2010. 

Dinar M Matondang, Nyanyian Tradisional Mandailing Ungut-Ungut: Studi Kasus, Medan: Faculty of Letters USU Thesis 1988. 

James Danandjaya, Folklore Indonesia, Jakarta: Grafitipers, 1986.

FOOTNOTE: 

[1] Hata Somal Mandailaing variety of language is used by people Mandailaing in everyday conversation until today. Hata Andung variety of language is a kind of literature, which is specially used in ancient times by the people at the time bemoaning Mandailaing corpses in funeral ceremonies. Also used by the girl when she was wailing in the presence of his parents at the time of departure will leave them to be brought to the groom's family home. Hata Taes Dohot Jampolak language diversity is a special invective used when things happen that are not good (quarrel or fight). 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 (trance) and is also used by Datu (traditional healer) at the time of treatment. Hata Parkapur sirkumlokusi is a special variety of language used when people are in the middle of the woods. In the past used by the seekers Mandailaing camphor when in the woods. That is why the diversity of languages ​​is called hata parkapur. 

[2] In-depth study of the wind instrument game "tulila" in context "markusip" see Edi Nasution, Tulila: MuzikBujukan Mandailaing, (Penang-Malaysia: Areaca Books, 2007).

~O0O~

Gordang

MONDAY, APRIL 4, 2011

The Mandailing People of Sumatra - Rec. 1971-79

The Mandailing People of Sumatra

- An Anthology of South-East Asian Music

Recordings by Margaret J. & H. Kartomi - 1971-79

Musicaphon • Bärenreiter - BM 30 SL 2567 - P.1983

Side A

No. 1 Gondang Irama Poncak Kutindik 3'11

No. 2 Gondang Irama Poncak Kutindik 1'34

No. 3 Gondang Irama Jolo-jolo Turun 1'23

No. 4 Gondang Irama Ideng-ideng 1'19

No. 5 Gondang Irama Alap-alap Tondi 2'54

No. 6 Gondang Irama Raja-raja 4'07

No. 7 Gondang Irama Tua 2'27

No. 8 Gondang Irama Mandailing 3'01

No. 9 Gondang Irama Sampedang 3'01

No. 10 Gondang Irama Porang 1'35

Side B

No. 11 Momongan Irama Poncak 1'22

No. 12 Momongan Irama Mandailing 0'56

No. 13 Momongan Irama Raja-Raja 0'36

No. 14 Gordang Sembilan Irama Sarama Datu 2'15

No. 15 Gordang Sembilan Irama Pamilihon 1'50

No. 16 Gordang Sembilan Irama Mandailing 2'17

No. 17 Suling Solo 1'12

No. 18 Sordam Solo 1'31

No. 19 Sarune Solo 1'26

No. 20 Salung Solo

No. 21 Gondang Buluh Irama Poncak 1'02

No. 22 Gondang Buluh Irama Mandailing 2'41

No. 23 Gordang Lima Irama Sampuara Batu Magalang 3'12

No. 24 Gondang Irama Roto 1'20

No. 25 Mangandung Hamatian 1'54

It is really high time to start posting this series if we are going to be prepared for sun and hotter climate before summer. I really like the drive and good feeling of this village music. It gives me a feeling of a healthy culture with good and sound traditions. a feeling of people getting along and allows for a more potential daydreaming of belonging and shared joy.

This is the first I post from the Mandailing people from Sumatra, I'll post an other one soon of the Angkole people that are their neighbours and have close traditions. I think they are a good pair to start with. I will post the others in no particular order but hopefully we shall get all 16 of this Anthology of South East Asian Music to appear here in due time!

A Lubus-clan sopo godang pavillion in Pakantan

A Gondang Buluh

a bamboo percussion zither

Raja Decendant Dancing in Yellow Robe

A shaman and his assistent in a state of trance, in Wele.

A gondang buluh ensemble in Medan

A gondang ensemble in Tamiang

A gordang lima ensemble in Medan Gunung Kulabu group.

A review by Artur Simon of this, and the other volume that I am about to post from the same series.

The Mandailing People of Sumatra. Recordings and commentary by Margaret Kartomi. One 12" 33 rpm disc. An Anthology of South-East Asian Music, published by the Institute for Musicology of the University of Basle. Barenreiter. Musicaphon BM 30 SL 2567. Commentary in English and German, 14 p., photos, drawings.

The Angkola People of Sumatra. Recordings and commentary by Margaret Kartomi. One 12" 33 rpm disc. An Anthology of South-East Asian music, published by the Institute for Musicology, Basle. Barenreiter Musicaphon BM 30 SL 2568. Commentary in English and German, 10 p., photos, drawings.

The Batak peoples of North Sumatra (Angkola/Mandailing, Karo, Pakpak, Simalungun, Toba) have only recently aroused the interest of ethnomusicologists. Some field work has been carried out, and the results published here and there. These two records are the first publications of traditional Angkola/Mandailing music on record and a good supplement to earlier articles about the same subject published by Margaret Kartomi. The recordings were made on several field trips between 1971 and 1979. They represent a good cross-section of the most important music genres and ensembles, such as the gordang sembilan (the gordang with nine drums), the gordang lima (the gordang with five drums), the gondang dua-dua (with two drums), as well as music played on wind instruments, tube zithers (gondang buluh) beaten with sticks, and a xylophone called gambang. Two recordings (Angkola record bands 14 and 15) with zikr-rapano music accompanied by frame drums, show the Islamic influence within this music culture.

While Kartomi distinguishes between Angkola and Mandailing by publishing their music separately on two records most scholars make no clear distinction between the two cultures. This is nderlined by Kartomi in the commentary of the Angkola record: ". . .the culture and language of both peoples are so similar that the distinctions between them mean little in terms of the practical aspects of daily living. Their traditional musical instruments and ensembles, as well as the uses and functions of the music, are similar in both areas. But some items of repertoire, titles of pieces and songs, and some aspects of musical style differ." Indeed, the author intended to publish the material as a 2-disc-in-one-album; but the editor, following the guidelines of the generally well-made Anthology of South East Asian Music and of the record company itself, converted the double album into two separate discs. This was probably the reason for some of the resulting confusion. A lower Mandailing group of gondang and gordang musicians of Wele I, Padang Sidempuan, is not found on the Mandailing record, although it is mentioned in the commentary. Nine recordings were made in Pakanta, a village in Upper Mandailing, and twelve in Medan, the capital of Sumatera Utara with musicians from Pakantan. On the Angkola record we find 13 recordings from Batunadua, one from Desa Bahal I, a small village at the temple sites of Padang Lawas, and two designated as Wele I, Batunadua. In the latter case, it is not evident whether Wele I (Padang Sidempuan) or Batunadua is meant. Five photos and drawings out of eleven to twelve on each record can be found on both records. For the sake of the documentary value it would have been better to have different pictures on each record sleeve. Much space has also been wasted by printing the same musical transcriptions twice, side by side in both the English and the German texts.

The Mandailing record begins with two gordang sembilan pieces which serve as accompaniment for the art of self-defense @oncak) performed by two men or boys (see illustration 9 of the Angkola record). As is generally done on both records, the musical analysis is supported and supplemented by notations of the basic rhythm patterns played on drums and gongs, and of the approximate scale of the sarune (oboe). The beginnings of the second and third piece are transcribed in a score-like notation. The drumming of the nine drums of the gordang sembilan can be characterized as a combination of individual rhythmic patterns that produces the resultant basic rhythms. In order to show this the transcriptions are helpful to a certain extent, although I doubt that the dense interlocking polyrhythmic structure of the nine drums played by five musicians can be shown clearly in a musical notation like that provided for Band 2.

Most of the following pieces belong to the repertoire of the gondang boru or gondang dua-dua ensemble. Several titles of pieces like "jolo-jolo turun" ("calling for the spirits to come down") show the strong relations of this music with the old (i.e., pre-Islamic) religious ceremonies and beliefs of the Bataks. The title of Band 4," gondang ideng-ideng," does not mean "praying that the spirits settle in" but suggests a lullaby ("to rock a baby") when played at the celebration after the birth of a child. "Gondang alapalap tondi" Band 5) means "gondang for calling or fetching back the tondi" tondi = "soul" or "vital power," which has to be reunited with the sick person at curing ceremonies). An interesting example of the pre-Islamic tradition is Band 25, mangundung hamatian, a lamentation called andung which can still be found among Christianized and non-converted Bataks. Rhythmic patterns of the momongan gongs are demonstrated in three analytical recordings (Bands 11 to 13) followed by three other gordang sembilan examples (Bands 14 to 16). The suling of no. 17 is not a side-blown flute but an end-blown one as correctly noted in the German text. The solo of Band 18 is played on a free reed instrument (in German: Durchschlagzungeninstrument) and not on an end-blown flute. A similar piece was recorded seven years later by the reviewer when working with the same group of musicians.

As for the recording of the tube zither groups (gondang buluh), it might be added here that these instruments serve musically as a substitute for drums and gongs (cf. Simon 1985: 139). The low sounding "boru gong" can be clearly distinguished on Band 22 when played on the zither's low string, called "boru-boru" (female/mother).

The Angkola recordings, especially those of the ensemble music, seem to have better sound balance than those of the Mandailing record. Most of the recordings were made with a Nagra IV-L mono tape recorder but, unfortunately, at 9.5 cm/sec (3.75 i.p.s.) instead of 19 cm/sec. Eight recordings of the Mandailing record were made with a Nakamichi stereo 500 cassette recorder, and Band 3 (Mandailing) was recorded by Dr. David Goldsworthy with a Tandberg 11 mono tape recorder. There is a great discrepancy in the sound balance between the wind and percussion instruments in the large Mandailing and Pakpak ensembles. The wind instruments are too weak to hold up against the sound cascades of drums and gongs. It seems as if they were introduced into these groups for more or less non-musical reasons. When standing some meters away from the group it is nearly impossible to hear any wind instrument. It is therefore difficult to record this music without manipulating its "natural" sound balance. For scientific purposes, however, one would prefer a stronger recording of the melody on the wind instrument. The recordings on these records come closer to the natural balance, with a nearly inaudible sarune (cf. Mandailing Band 3).

Another wind instrument is the saleot (Angkola Band 2, and perhaps Band 6). It is defined as double reed in the commentary, while the drawing (ill. 8) seems to show it with one rice stalk reed. The only instrument played by women is the xylophone gambang (Angkola Band 5). However, this instrument seems to play a more marginal role within the traditional music of today.

The recordings and commentary have great documentary value because they allow us a first glance at a hitherto unknown music. Both are an excellent introduction into this important music culture of the Indonesian archipelago. The ethnographic notes of the commentary indicate the socio-religious role that gondang music had in pre-Islamic times. Considering the fact that this tradition is on its way to becoming a mere onstage folklore performance or a kind of revival activity (like the groups in Medan and Padang Sidempuan) this edition should be appreciated and recommended to all who look for profound information about the musics of South East Asia.

Department of Ethnomusicology Artur Simon

Museum of Ethnography

Berlin (West)

Reference

Ethnomusicology No 30 vol 3 (Autumn, 1986), pp. 543-546

source: http://bolingo69.blogspot.com/2011/04/mandailing-people-of-sumatra-rec-1971.html

a piece of mandailing history

A Piece of Mandailing History

By : Edi Nasution

Prologue

As we all know that the writing of history is very important to regularly record a variety of things related to important events in the past, so it can be known by people in the present and also those in the future. Knowledge of past history is needed in order to plan and build a better future than now. However, all that can be known until now have never done writing history Mandailing ethnic residing in the interior of the west coast of Sumatra island, so a lot of things relating to the circumstances of Mandailing people's lives in the past which can not be known by the Mandailin people of the present. 

And of course the situation will be as well in the future when writing Mandailing history do not start from this point. Indeed, writing the history of Mandailing as ethnicity is not an easy job. Because it is necessary for an adequate science of historiography. Besides, it is also necessary to field research and literature and so forth. Likewise it does not mean that we have to wait first complete all the necessary available only began research on the history of Mandailing.

As one of Indonesia's ethnic, Mandailing community also has lofty civilization, It is characterized by the presence of their own ethnic script called Surat Tulak-Tulak (not  Batak script). As we all know that the era of history characterized by the use of characters, and the days before the use of scripts called pre -historic times. Up to now not know since when people use the Mandailing alphabet namely Surat Tulak-Tulak in their lives in the past, so we do not know since when people entered the era Mandailing history. In this case, it is known, is that despite Mandailing community has its own script, but the script may be said (Surat Tulak-Tulak) are not used in the past to record or write history. Even if ethnic characters are used only for write stuff that relates to the past, for example, called Tarombo. In addition, more Surat Tulak-Tulak weeks to record the widely used traditional medicine and the science of forecasting. Therefore, up to now not found Mandailing historical records written by Surat Tulak-Tulak.

Duth Colonial Invaders In Mandailing

Based on his background, what is the area of ​​"Tanah Mandailing" (Land of Mandailing) or commonly also called Tano Rura or Tano Sere was actually quite spacious. The area was almost covering regions including the machine as South Tapanuli (Yamin, 1956:15). It is therefore not surprising that the formation of the Residency Tapanuli by the Dutch colonial government, in early 1842 include South Tapanuli was called as one of the parts of the Dutch colonial administration called Afdeeling Mandailing.

Discuss the existence of Dutch colonial rule (Dutch East Indies) in the system and structure application Mandailing government in advance is closely associated with the role of the Islamic religion or "Kaum Paderi" (tribe Padri). As the Dutch government at the beginning of his rule in Mandailing still impose form and existing traditional governance system (system of government huta or banua). Instead of traditional government after Kaum Paderi tribe controlled most of the area after a Mandailing or even become the religion of Islam embraced by the community Mandailing, has changed the structure and systems of traditional governance. If at any previous time in charge of the Raja Panusunan Bulung some villages (huta or banua) only have a certain role, namely the issue of customs only, while Raja Pamusuk have a more dominant role in every village under their control. But after a Mandailing territory controlled by the Kaum Paderi, or religion of Islam has more exist than on traditional values ​​in public life , the traditional governance systems and structures that also have changed. Raja Panusunan Bulung converted title into "Kapala Kuria" . Thus a Raja Panusunan Bulung who Head of a "Kuria"  in every "Kuria", not only in terms of power - "religious" but also in the political, economic and social. If previous figures traditionally ruled during Pre Padri based customs, but after they Padri Pre rule based Syariat (Shari'a, the norms according to Islam). This continues until the Dutch colonial master Mandailing Land.

When the Dutch conquered The Padri forces in West Sumatra (Minangkabau), they continue to move towards the south or region Mandailing, Angkola, Padang Lawas, even some parts of Labuan Batu. At that time, the Dutch colonial government has succeeded in persuading most of the characters of traditional leaders to fight the forces led by the Padri The Tuanku Tambusai. Among the traditional figures it is Patuan Gogar Tonga Ari (Sweet Lemons from the border region of West Sumatra with Mandailing), Sutan Malayu (from Pakantan-Upper Mandailing), and Mangaraja Gadombang (from Huta Godang-Upper Mandailing). Action and radical actions undertaken by The Padri to convey the prevailing mores, is one of the reasons that traditional leaders are willing to be seduced by the lure of the famous Dutch colonial forces cunning to pit - sheep (divide et impera).

At the end of the Dutch colonial army successfully overcame the resistance of traditional leaders marked the capture of the last bastion lord Tambusai in Dalu-Dalu (December 28, 1838). Since then. Dutch colonial rule in the region system implement. Prevailing governance structure does not immediately change. "Kapala Kuria" is still applied but only controlled in terms of "religious" only. The "Kapala Kuria" raised by the Dutch colonial government remained generally descended from traditional figures previously.

In accordance with the circumstances existing traditional government areas in the region Mandailing, Angkola, and Padang Lawas that time (and until now) have a lot of the basics of the equation, then the format and position of "Kapala Kuria" is also applied in other areas in the area of ​​Tapanuli. Leadership positions in the structure of the traditional governtment is still left to the citizens of each group, but the Dutch colonial government tried to influence that candidate has won her high loyalty. In a further development, "Kapala Kuria" is indeed managed to become the Dutch colonial government power tool. But among them there are still side with the people and fight for the fate of people , such as Sutan Mangkutur in Mandailing Land and Patuan Na Lobi in Padang Lawas. The result is that the Dutch colonial government was forced to hold both structural changes and the system of governance in areas that have been mastered. South Tapanuli region or are in the early formation of the residency rule Tapanuli included as Afdeeling Mandailing, based on the characteristics of each ethnic or differences existing clans, which broadly divided into: (1) Angkola - Sipirok ; (2) Padang Lawas ( Padang Bolak); and (3) Mandailing.

Mandailing Migration 

To The East Summatra

Mandailing migration has caused their populations are spread almost all over Indonesia and even overseas. And locally, their first migration area of West Sumatra and East Sumatra (Pandapotan, 2005: 18). When they move to the east coast of West Sumatra in the first half of the 20th century (Peizer, 1978: 100), they are drawn into Malay as "Melay Dusun" (Malay village). But the Malay income Mandailing be easier than the Karo ethnic income since most already are Muslim, so it is more easily accepted by the Malay Muslim community (Peizer, 1978: 100). Most migrants are more educated than the Mandailing ethnic Malays, thus successfully obtained easily coexist with the Malay community. Mandailing migrants in East Sumatra was educated there are many who work as employees of government-owned plantations and the Netherlands. In this case, Masykuri (1981 : 35-36 ) states that: "the development of the plantation workers require employees who have knowledge of writing and reading for the administration on the estate belonging to the Netherlands , this requirement can then be filled by workers from South Tapanuli".

Mandailing migrants in East Sumatra working at the Dutch government administration is usually employed as clerks , surveyors , engineers , and other technical work. The graduates of the Madrasah, the Sultan of Deli employs them as Khadi, priests as well as other positions in the religious courts. While Meer Uitgebreid Lager Onderwijs (MULO) and of the General Middelbare School (AMS) graduates, junior high and high school now. Therefore good positions in the offices of the Dutch government can be achieved Mandailing people. Mandailing migrants living in East Sumatra and mingle with the Malay Muslims, as well as the subsequent follow Sipirok, Angkola and Padang Lawas  where they claim to be "Mandailing People" by not using their surnames (clans) as Mandailing people's experience, so that the Malays regard they are the same as those Mandailing in Medan. These migrants participate in all social activities, economic and political. This can be seen by the many figures of Air-ethnic press Mandailing (Pewarta Deli and Syarikat Tapanuli) in the city of Medan. Deli Sultanate realized their differences after the Waqf land in Sei - Mati in 1923, the differences between them due to the different development of soil origin (Huta), respectively.

Ethnic Composition And 

Settlements In Medan

The rapid development of plantations in East Sumatra city of Medan, causing residents increased from 200 people in 1823 to 14,000 inhabitants in 1905. Upon independence number continues to increase, ie 479,000 in 1961 to 1,107,509 in 1980. According to a source who obtained a description of the composition ethnicity in Medan can be seen in the following table:

Based on the table above it is known that ethnic Mandailing ranks fourth largest city of Medan from 1930 to 1981. Besides, it can be seen how the actual nature of ethnic settlement patterns in the city of Medan. Basically a "kampung" (village) in Medan is a group home and residential nomads . In this migrant settlement, relations and traditional activities of the ethnic groups from their homeland will be preserved. Various traditional ceremony that involves cycles of life and tribal and religious associations were maintained, as well as their respective local languages ​​remain employed in everyday conversation. Members of each ethnic group in a village such, tend to have the same job. This settlement preserving cultural continuity through daily intraksi, exchange ideas about work, family and how to use the custom to resolve the problems that arise in overseas. So do not be surprised if these ethnic villages will absorb the immigrants who come because they use relatives as a link from their villages in search of work and livelihood while.

Ethnic village in the Dutch colonial era and then into major cities in Indonesia , in line with the policy of the Dutch colonial government. Settlement boundaries of ethnic groups are also relatively clear, for example, in 1905, hometown of China, Mandailing, Arab, Indian and European. Homeland but since independence, in line with the spirit of nationalism and the expansion of the city of Medan, the boundaries were blurred sermakin and then disappear. For example, "Kota Matsum II", who was previously the Kampung Melayu, but in 1981 was replaced by the Minangkabau nomads. Chinese and Minangkabau settlements concentrated near the central business district. Mandailing and Batak Toba ethnic scattered on the outskirts of the city of Medan in ethnic villages apart. Nevertheless there are also ethnic Mandailing and Batak Toba living around the business center, but it is rare, compared to ethnic Minangkabau.

Places Ethnic Settlement

Mandailing

Mandailing ethnic settlements more permanent settlements when compared with other ethnic groups, as ethnic Mandailing looked overseas regions (called 'pandaraman') as a place to settle down, they do not always follow the development of shopping centers because they prefer bekerjadi field personnel.

Sultan Deli employees acquire land and homes in the Sungai Mati, Kampung Mesjid, Glugur, and Kota Matsum. In this area once inhabited by many teachers, employees Sultan Deli, for example Khadi, Priest, Clerk and Attorney. Mandailing ethnic who worked on the plantation who live in the city and Sei Agul - Matsum, while ethnic Mandailing daily work as employees and farmers mostly reside in the Sungai Mati, Glugur, Patisah, but there is also a small proportion of ethnic Mandailing employees residing in the vicinity of the market centers (Usman Pelly 1994: 95-98 ) .

In line with the development of Medan, the higher the selling price of land and expensive, plus also another division of the municipality of the field is rapidly increasing as well. Until reaching the plantation areas bordering the Deli Serdang regency in 1973, many ethnic Mandailing are set to stay in the new area, the areas that are still empty it can be used as a new settlement.

Several ethnic groups Mandailing settlement on the outskirts of the city of Medan is an area of ​​Sidoarjo, Tegal Sari, Binjai, Helvetia, Bandar Selamat (Mandailing people call this area the nickname 'Kobun Pisang') and Tembung , where they often exploit - Islamic sentiment to her to seek convenient location just outside the city of Medan.

Mandailing Ethnic Association 

In Medan

Mandailing ethnic in Medan has some kind of associations such as associations in the field of religious and tribal voluntary. For the first time ethnic Mandailing know education through Padri The Wahabi Islam which carries flow, which makes ethnic Mandailing reformed religion in terms of all of the early Islamic era of disbelief. It is seen from Mmandailing ethnic involvement in the organization of Al-Washliyah, which was established on October 26, 1930. When the Al-Washliyah led by Ismail Banda and his deputy Abdur Rahman Shihab, whose members include Mandailing especially young migrants. Al-Washliyah main program is set up schools in villages organized also in the city. Despite the initial lack of response by the public gets Mandailing and Malay, but after a few times of this organizational change management, public interest finally began Mandailing and Malay. Ahmad Nasution (1975: 18 ) says : "after the reorganization and infallible Daulae H. Hasan Al - Washliyah an adviser, then the organization is popular and some of its branches established madrassas around the cities of East Sumatra".

Al-Washliyah also active in social activities like helping the community in various fardhu kipayah (obligation) , in the circle of life (birth, circumcision, marriage and death). The organization of Al-Washliyah also has economic and political significance for the ethnic Mandailing , particularly their proximity to the Malay Sultanate. Until 1941, Al-Washliyah be oraganisasi very important in East Sumatra with managing 12,500 students in 22 schools and madrasah (Yoenoes 1957: 171). And after independence, Al-Washliyah growing by establishing secondary schools and colleges , such as Al- Washliyah Teachers' Training College, one of which is located in the city of Medan, and now changed to the University of Al-Washliyah (Univa) .

Al-Washliyah school at Bandar Selamat (Kobun Pisang) are organizing public education and religion. Where many teachers and students consists of ethnic Mandailing. There are also schools ranging from kindergarten level (kindergarten) , elementary school (SD), and also Madrasah Al-Washliyah. Whereas in the non - formal education, teaching is mostly done in many mosques coordinated by ethnic Mandailing. In this study there was no special funding from Al-Washliyah organisation, recitation made ​​possible through community donations followers recitation (funded community itself).

Literature concerning the Padri movement in Minangkabau tribe can be seen that during the second decade of the 19th century (between the years 1815 to 1820). The Padri have started entering the Mandailing to spread Islam. In previous years some kings in Mandailing been Muslim, but the distribution was not yet widely implemented, the country where most children Mandailing still embrace animism (Sipelebegu). Can be added, there are also people who go learn Mandailing Islam to Bonjol, as proposed by Hamka in his book of the Dari Perbendaharaan Lama (1963:96). Meanwhile The Padri who did the spread of Islam in the region had reached Mandailing Angkola and Padang Lawas area which at that time was led by Tuanku Rao and Tuanku Tambusai (Schanitger, 1964:71-84). Departing from the above historical facts, that is Islam techings brought by The Padri to Mandailing, but art can not be ascertained from the doxology or on the initiative of The Padri  This is because the tribe itself is Padri The Wahabis who hate or do not justify the practice of art.

Mangaraja Onggang Parlindungan Tuanku Rao in his book (1964: 179) wrote that a small portion of the population of Padang Lawas already Muslim South, which evolved from the Sultanate of Malacca since approximately 1451 AD If this information can be verified, in which the South of Padang Lawas spread of Islam moved to Mandailing. This fact can we associate also with the statement that prior to entering the Padri The existing Mandailing Mandailing kings who embraced Islam. Even earlier than Minangkabau where Shaykh Burhanuddin, roughly the same time with the heyday of Islam in Aceh. Meanwhile, in the Malay Peninsula itself until now we find also the practice of performing doxology (William P. Malm, 1997: 133 ) .

From northwest majors, Mandailing region bordering Central Tapanuli, and on the west coast lies the old town Barus that since formerly known as "port city and trade" much frequented by merchants from all over the world. In addition, the city is assumed as the Barus introduction of Islam to North Sumatra. Barus trade in the city at that time traded commodities and one that is quite of potential and is a well-known commodity "mothballs". In this connection it is known that there are people Mandailing livelihood as search "mothballs" in the wilderness forests and perhaps also as a merchant. It can be seen from sirkumlokusi heritage language they use when searching for  "kapur barus" (camphor)  in the woods, which is "Hata Parkapur" as one of five regional variations of tribal owned Mandailing (Marapi, 1957:61 ). Starting from this fact it is possible that the commodity trade Mandailing " barusnya chalk " up to the Barus trading town , where they are along the west coast of Sumatra island that began with Ports of Natal. In fact there is also the possibility that once they get in Barus, some are bringing the merchandise to the cities of other trading centers such as Malacca or Samudera Pasai in Aceh . In cities such trade them (the Mandailing) trade and associate with Islamic traders as from Persian, Arabic, Gujarati and others. As a result of these interactions, until now in the Mandailing still we hear the words like "Ratib Jongjong" (dhikr standing), "Podang Saidina Ali" (Ali Saidina sword), "Tenju Saidina Ali" (Ali Saidina boxing), and so on, where "the words" (the terms) as it comes from the understanding of Shia Islam (syiah), whose many roles in developing the arts in the Islamic world.

In order to foster tribal societies is essential, then the migrant Mandailing also not to be outdone by other ethnic groups to form associations whose members are Mandailing ethnic triba. Tribal associations such as the Himpunan Keluara Besar Mandailing (HIKMA) and Yayasan Pengkajian Budaya Mandailing (YAPEBUMA). It slopes associations only in the city of Medan, even to the Land of the Malay Peninsula, such as Ikatan Kebajikan Mandailing (IMAN) which was established in 1979. Objective of the society among others to distribute research results, as well as the preservation and promotion of the language obigation, Mandailing literary and culture, in Malaysia, IMAN has been raised succeed music ensemble "Gordang Sambilan" and providing and as recognized by the public, especially the official music ensembles in the State of Selangor-Malaysia, and now "Gordang Sambilan" serve as an annual festival in celebration of the end of each month fasting. Faith addition, migrant groups Mandailing birth Malaysiatelah form a group called Lembaga Adat Mandailing (LAMA), and lately they also form Persatuan Halak Mandailing Malaysia.

It may be said that the dynamics of ethnic identity begins with the introduction of Islam to Mandailing 1816 brought by The Padri and then embraced by the community Mandailing has changed the traditional governance systems and structures into "kadhi" whose powers expanding, he said traditional leaders to rule based on Shari'a Islam (according to the norms of Islamic religion) . Mandailing community mores that prior to the entry of Padri The influences from Hinduism, animism as confidence and Sipelebegu (worshipers ancestral spirits). The influence of Islam and followed also influence colonization of Dutch colonialism has changed kepercayaaan Mandailing people become followers of the teachings of Islam that is devou.

The Padri although unsuccessful Mandailing urged people to Islam immediately embraced Islam, and the fight ends with violence, but the tribe has meinggalkan Padri marks (Islam) is very clear in people's lives Mandailing (Schrike, 1973: 20), and Mandailing community in turn then has the view that "ombar do custom dohot ibadat", meaning customs and religions co-exist.

During its development, the Mandailing kepercyaan against Islam deepened terbutkti with Christian missions came after the Dutch menguaai the area, have failed to attract people Mandailing Muslim to enter the Christian religion, and the subsequent development of other religions never happened from the past and present in Mandailing.

The dynamics of ethnic identity further, is the inclusion of the Netherlands in 1833 to Mandailing can be said peacefully, in the sense that when they are both currently facing resistance at Padri Tribe after admission and the development of the Dutch colonial power, the Netherlands managed to persuade the next figures (leaders) traditional Mandailing like Mangaraja Gadombang of Huta Godang. Furthermore , the organization held a Dutch colonial rule by replacing Raja Panusunan Bulung be "Kapala Kuria", where "Kapala Kuria" also functions as Head of Government and Head (king) Indigenous. Thus "Kapala Kuria" successfully become a tool (puppet) colonial Dutch colonial power.

Traditional rulers in Mandailing we do now as Sutan Mangkutur nor obey but against the Dutch colonial Dutch colonial rule. Therefore, the Dutch colonial government changed again and the system of governance structures that Tapanuli area under Affdeling Mandailing, which is then transformed again into Affdeling padang Sidempuan divided into : (1) Angkola/Sipirok ;  2) Padang Lawas (Padang Bolak); and (3) Mandailing. At that moment which is about the 19th century migration of people Mandailing to East Sumatra. Social stratification that time consisted of : (1) Na mora - mora (nobility); (2) Alak Na Jaji (Si Tuan Na Jaji/the most ); and (3) Hatoban (slave). In 1876, the Dutch colonial government exempt status of slavery that exist in Mandailing.

Epilogue

The most notable developments during the Dutch colonial government is in the field of formal education before the public does not know him. In 1853 for the first time Elementary School opened, and this continues almost throughout Mandailing continue and flourish in the wider society. Status educated people become the center of community orientation that causes terdorongnya people to participate in education, then, educational activities organized by the Dutch colonial government , many brought changes in many aspects of community life, especially with the opening of the Dutch plantations in East Sumatra.

Subsequent socio-cultural dynamics, migration Mandailing people both before and after independence (Republic of Indonesia) to East Sumatra. Before independence, Mandailing people have migrated to East Sumatra to obtain a job. Yan job is occupied as merchants, religious teachers, and employees. After independence in East Sumatra Mandailing migrants are educated people, resulting in a change in choosing a job. They prefer to work as a government employee. The migrants after independence in East Sumatra (Mandailing, Minangkabau, Acehnese, Sundanese and Javanese), including migrant Mandailing people who easily get jobs in the field of personnel because they are Muslims besides educated and have less competition from other ethnicities.

Mandailing people tend to view the area as a place to settle permanently overseas (Usman Pelly, 1994: 95). That is why people prefer Mandailing residence in the suburbs because there can buy large tracts of land and build a house that big, the price is also not too expensive as it is in the city center, and serene (calm) and possession of residence must be in faith with its environment.

Generally speaking migrants in East Sumatra Mandailing both at work and life can be distinguished from other ethnicities. In this area, it is the custom and culture of every ethnic identity. With the customs and culture Mandailing lift their identity in different contrasting identities. This identity is reflected and manifested in the activities of customs and traditions both in a state of joy (marriage) and bad (misfortune).

Gandoang , 5 Mei 2014.

    Edi Nasution

~ o0o ~

REFERECES:

1.      Z. Pangaduan Lubis, dkk, Kumpulan Catatan Lepas Tentang Mandailing, Medan: 2010. Pustaka Widiasarana Kelompok Humaniora-Pokmas Mandiri.

2.      H. Pandapotan Nasution, Adat Budaya Mandaili Dalam Tantanann Zaman, Medan: Forkala. 2005.

3.      Leonore Peizer, Genealogy, family trees & family history. 1978.

4.      sman Pelly, “Urbanisasi dan Adaptasi: Peranan Misi Budaya Minangkabau dan Mandailing, Jakarta: LP3ES, 1994.

5.      HAMKA, Dari Perbendaharaan Lama, 1963.

6.      Mangaraja Onggang Parlindungan, Tuaku Rao, 1964.

7.      William P. Malm, Music Cultures of the Pacific, The Near East, and Asia , 1997.

8.      http://digilib.unimed.ac.id/public/UNIMED-Master-678-015050043%20Bab%20V.pdf

9.         http://www.kunstkamera.ru/en/museum_exhibitions/encyclopedia/indonesia/istoriya/

10.    https://www.facebook.com/pages/Mandailing-Sumatera-Indonesia/147798595340484

11.    http://edi-nasution.blogspot.com/2014/04/tano-doli.html