Babiat

"RANGKUTI" AND "PARINDURI" 

CLANS ORIGIN 

According to folklore living in Mandailing, that the ancestors of these two generation (Rangkuti and Parinduri) is Datu Janggut Marpayung Aji who also was the Raja in Huta Lobu Mandala Sena (now Aek Marian). Datu Jannggut Marpayung Aji with his daughter living in Huta Lobu. The Datu (Raja) is like riding a white elephant if it is traveling and escorted the babiat (tiger).

In ancient times Datu Janggut Marpayung Aji is a wise and prudent. He has  mandraguna ('supernatural powers') unmatched throughout Mandailing. Wise and prudent king was staying in the Hutalobu village (now is Aekmarian village, at the edge of the valley districts Siantona-Sorik Marapi-Mandailing Natal regency). Datu Janggut Marpayung Aji  has a tiger that serve as mount wherever he went. But even if he is powerful but he is not arrogant, which is why it is said that the story held as Datu Janggut Marpayung Aji. This powerful king had a daughter who was very beautiful girl named Bujing Janggeas. When the princess was eating betel leaf will be seen flowing reddish color in her throat. Beauty Bujing Janggeas was already famous everywhere, so many children come to the king who comes home Bujing Janggeas, intends to woo the princess, however Bujing Janggeas always reject the application.

On a day when Datu Tolpang to apply for the Princess, then came Bujing Janggeas to welcome Datu Tolpang. Datu Jangggut wonder Datu Tolpang why not as usual and then he asked: "My sister Bujing Janggeas where bones are, why he did not greet me as usual?".

Then the princess replied: "Oh My dad was going to Rao to see the buffalo-buffalo bathing", said Bujing Janggeas.

Datu Tolpang say to myself: "Wow, this is a very good chance to steal the books were bones belonging to Datu Janggut heirlooms containing miracle of science, which should not be taught to others, in addition to descendants of Datu Janggut".

Then Bujing Janggeas go to the kitchen to cook a meal for the three of them with the Duma were arriving behind Princess. But Datu Tolpang silently into the chamber (room) places heirlooms belonging to Datu beard. Elsewhere, feeling uneasy Datu beard and he suddenly returned to Huta Lobu, while Datu Capping Tolpang continue to enter into, after the Datu beard up. Of course, he was very angry and said: "O go home Datu Tolpang ... there will be something going on that is not good that happened to your family (death)".

After hearing the news of truth (bad), and then Datu Janggut also went to the funeral Roburan Dolok to visit DatuTolpang, and Datu Janggut said: "O my friends Be patient".

Hear the words of Datu Janggut, and Datu Tolpang feel offended. One day was lost Bujing Janggeas brought the bunian or jin to Tor Dolok Sigantang. Because it can not stand the behavior of Datu Tolpang, consequently Datu Janggut angry with Datu Tolpang. On that day Datu Tolpang throwing mortar and deflected by Datu Janggut with indalu. Thus causing a lake in Mandailing Julu, Datu Tolpang and Datu Janggut condemned by saying: "Whoever Boru Lubis original descendants of Datu Tolpang, not late than Huta Lobu (Aekmarian). If violated frequent divorce ".

There was a young man surnamed Rangkuti told, that when he became acquainted with others and mention 'name' tribe Rangkuti, often people who just knew it was claimed new genera Rangkuti knew it was one of the clans of the tribe Mandailing. Just as Nasution, Lubis, Daulae, Pulungan clans, and so forth. It could be caused by population Rangkuti clan who tend to be few and only a few people who stand on the surface, so it is not too well known Rangkuti clan like Mandailing other clans. However, greatness is revealed through the history of the Rangkuti clan century before the Dutch colonists came to Indonesia.

According to the story Mandailing people, that Rangkuti surname was derived from the word "orang yang ditakuti" (man who feared), which when spoken quickly it will sound becomes "Rangkuti". Regarding the origin of the name 'Rangkuti' as it is found in the book by H. Arif Kamal Pulungan entitled "Data dan Silsilah Marga Rangkuti". It is the origin story challenge surname Rangkuti it begs the question: (1) since when the word "Rangkuti" it began to be called; (2) whether it was once the people who know it already Rangkuti clan Indonesian language?; (3) Given the word 'Rangkuti' it must have been suggested by people who certainly speak Mandailing, not Indonesian; and so (presumably this needs further investigation).

As per written in the book, the origin of the word it is because once Rangkuti, Sutan Parapat, as a king, ancestor Rangkuti clan, has the ability to tame the tiger (tiger Mandailing language is "babiat"). Not only tame, but also drive it everywhere he goes. Historically, only certain people who dubbed Rangkuti that can treat a tiger, such that it becomes like a tame pet. The tiger also behave like servants who serve on the master. Caused his power to conquer the tiger, then people assume Sutan Parapat and other ancestors who could ride the tiger as people feared. Because of the dreaded king, the people and future generations feared everyone else anyway.

Some argue that in the beginning clans evolved in Mandailing stems from the form of the kingdom. As Rangkuti, the royal clan located in Runding, across the Mandailing largest river named Batang Gadis. Runding kingdom is dealing with the royal Pulungan clan in Huta Bargot. Runding kingdom is one of the oldest Rangkuti kingdoms in Mandailing. When judging her, this kingdom was formed at approximately the middle of the eleventh century. Empire inhabited Rangkuti clan is quite broad, covering villages (Huta- Huta) in Mandailing Godang, Batang Natal and Mandailing Julu. One Huta in Mandailing Lobu or Godang is now called Aek Marian. Here lies the tomb of one of the clan ancestors Rangkuti namely, Datu Janggut Marpayung Aji, which is the fourth generation of descendants Sutan Pane, which is related to the Sutan Parapat.

Aekmarian layout is not too far from Panyabungan. Only about 30 minutes just to drive transport (bus) public. The road was smooth, as is heading West Sumatra. After arriving in Aekmarian and over a bridge that was there, we will see a marker in the direction of the tomb on the right, pointing to a similar small alley way. The marker reads "Datu (Raja) Marpayung Janggut Aji" on it and the word "Rangkuti" with letters lined up vertically beneath. Past the houses in the alley, we then turn left and walk uphill to the top, go into the forest area. The road is in the form of steps-steps that have overgrown shrubs. On either side is a heterogeneous forest. Quite tiring for unusual exercise.

After nearly 15 minutes to walk to the top, then we come on level ground, no longer staircase steps. Look to the right, there lies the tomb. A tomb that is quite extensive. It is estimated that the human body in them higher and larger size than the size of the average human body now. It was about 3 × 3 square meters. It's just a simple tomb surrounded by rocks of similar composition rocks, with a large stone at one end that serves as a headstone. Script on the ancient tombstones no longer clear because it has been covered a fungus. On it in the form of land overgrown with weeds. Cleared only when there is a pilgrimage to the tomb.

As the old cemetery, there supposedly mystical air in this tomb. From the first, a lot of people are curious about the contents of the tomb. As per the trust that was handed down from generation to generation, it is believed that there are treasures in the tomb were also buried with the remains of Datu Marpayung Janggut Aji. This is often a treasure hunt people. Usually this tomb treasure hunters in action at night. But often, the hunter is not up on his intentions as something that is difficult to explain. According to the story the elders in the village, one time there were people who barely made it, but when he got closer to the treasure, there came strange noises that make the person cancels his intentions and fled. After that, no one else dared to tinker with the tomb though no one is keeping.

Probably because no one guarding the tomb eventually seem neglected. Just look at the way that has been covered with shrubs. The road should be a staircase that the main access to the tomb is not seen again and in some undakannya be quite slippery because the ground has been covered with shrubs. The tomb is supposed to make it look more beautiful restored and maintained because it is one of important historical sites in the area, looking grim and almost just looks like a regular ground when not lined. Nampang little in between shrubs.

Not only is the tomb of Raja Datu Marpayung Janggut Aji. Some of the important historical sites in the period before the advent of Islam to the region, almost ignored. Even some stone inscriptions or statues of Hindu belief at the time, many were not known to exist. May actually still a lot of untapped, both physically and historically.

Presumably the issue of preservation of historic sites is not received significant attention from the local community and local government. One thing that is "normal" in the area Mandailing. Not surprisingly, local development is slow. Yet when optimized, history and culture is very potential to be developed and can be a positive influence on society that most sectors of the economy are still living below the poverty line. When the public and local authorities no longer care about the history and cultural heritage that is priceless, it seems this will be important for the "PR" next generation of Rangkuti.(EN)

Gandoang. June 30, 2014.

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Mandaili Culture (8)

MANDAILING CULTURE: A BRIEF OVERVIEW

By Edi Nasution

(b). Tradiotional Dance

Traditional dance held Mandailing ethnic group can be classified into three types, namely ‘tortor’, ‘sarama’, and ‘moncak’ ('often called 'cilek'), which was held at various ceremonies and rituals such as haroan boru and mebat (customary marriage), mambulungi (traditional ceremonial demise), ‘sorang danak’ (birth children), ‘mangido udan’ (ask raining), and others. Various Mandailing traditional dance, especially tortor and moncak, until now often displayed in grand celebrations like Independence Day commemoration of the Republic of Indonesia, National Education Day, and so on. The three types of traditional dance Mandailing has the basics of beauty (aesthetics) in the form of unity, variety, contrast, transition, repetition, sequence (linkage or continuity), balance, climax, and harmony.

In a ritual as ‘paturun sibaso’ (‘marsibaso’ or ‘pasusur begu’), sarama dances accompanied by musical ensembles custom ‘gordang sambilan’ or ‘gondang dua’, while the dancers of the person who called si baso, shaman is a character in the old religion Mandailing called pelebegu. In the past, the ritual ceremony ‘paturun si baso’ was held when the ‘huta’ (‘banua’) a major disaster occurs such as cholera outbreaks and drought or prolonged rainy season otherwise interfere with agricultural activities so that the local population, which will eventually lead to starvation because of endless supplies of rice as their staple food to solve ‘bala na godang’ (major disaster), they ask for help begu, ie the spirits of ancestors, through the mediation of ‘si baso’, because they believed that this is the first ‘si baso’ can only communicate with the ‘begu’.

Figure. Sarama or Manyarama.

‘Paturun sibaso’ ritual first ritual conducted in the experience of alternating (wide page) in ‘bagas godang’ (king's palace), which was attended by the ‘raja’, ‘namora Natoras’, ‘si tuan najaji’ (‘alak na jaji’, and a supernatural character named 'datu' very large role, especially for led in the ritual ceremonies. At that time, Datu seen as ‘treasury’ because it has a wide variety of traditional knowledge (traditional wisdom) which is needed for the perfection of life or ‘banua’ (‘huta’) community.

In the ritual ‘paturun si baso’ provided special food for si baso, ie parlaslas, placed on a tray containing among others a crisp (‘mera’ fish) burned, ‘pege’, and ‘ngiro’ (‘sap water’) in the ‘tanduk ni orbo’ (container made of buffalo horn). After ‘gordang sambilan’ played with ‘gondang’ (music repertoire) special with name ‘mamele begu’, then ‘si baso’ also danced and then experienced a trance. In trance condition this, si baso asked to eat and drink. After eating and drinking, si baso back dancing. Not long after, the datu came si baso to notify the existence of an event ‘bala na godang’ (major disaster) that has engulfed the population, and appealed to ‘si baso’ so pleased to inquire what is the cause and what's the solution to the begu because the population is no longer able to cope. After that, si baso tell what is the cause and how to cope with the great calamity to the datu. After that, ‘si baso’ was dropped, and unconsciousness (passing out). A few moments later he was conscious again as before , the situation before the ritual begins.

Tigers that live and thrive in the dense forests, called babiat, for the Mandailing very important because in addition to having incredible strength physically, also believed to have their own customs and traditions. Mandailing people ‘marga’ (surnamed) Rangkuti and Parinduri who settled in the Maga region, which is the border between Mandailing Godang and Mandailing Julu, believing that their first ancestor is ‘incarnation’ of the tiger. They and other Mandailing people generally taboomentions a tiger by the name ‘babiat’ as deemed unethical. Therefore, tigers are called by specific names such as ‘raja’ (we the kings), ‘ompung’ (our grandfather's ), ‘na maradati’ (which is the well-mannered), and ‘na gogo i’ (strong's ). So do not be surprised if Mandailing people surnamed Rangkuti seen as the ‘dreaded ones’, which translates from his family name consisting of two words, namely ‘rang’ (people ) and ‘kuti’ (dreaded) according to oral tradition.

The names of the name for the tiger is one of the variety of language Mandailing, namely ‘hata parkapur’, specifically their use while in the dense forests to search for ‘kapur barus’ (champor, one of the ingredients to preserve human bodies) is one of the important commodity traded in the past. And even now in the midst of the people still live oral stories about ‘people first’ deemed ‘magic’ can ride a tiger to visit areas distant from the settlements.

When there is a tiger who comes close to residential areas, the locals will try to throw in order to go back into the woods by sounding gondang dua (gondang topap). But there are also ‘babiat’ (tiger) that is unwilling to return to their habitat and disturb the tranquility of the population because always take their pet animals such as goats and cattle, so forced slain gang. After the tiger dead, then taken to the field to perform a traditional ceremony because the tiger is also seen as having a customary. In this ceremony, both is played ‘gordang sambilan’ or ‘gondang dua’, and in the middle of a field (of men), ie si baso, danced with similar movements like a raging tiger with pain. The dance is called ‘manyarama’, accompanied by ‘gondang’ (music repertoire) specifically named ‘sarama babiat’. In the 1970s, events like this have occurred in Mandailing Julu and witnessed by many people, young and old, both men and women. The traditional ceremony held in Singengu, which is located not far from the ‘Pasar Kotanopan’.

Martial arts in Mandailing called ‘moncak’, but adakalnya also called ‘cilek’. Both in Mandailing Godang and Mandailing Julu pretty much college parried. In Batang Natal area (Mandailing Godang) there is a fairly well-known martial arts school because teachers and students are tough players and great martial arts moves with deadly. They are trained by the master in a place called ‘Dolok Sigantang’. That is why they are called ‘parsigantang’ and moves martial arts name is also called ‘si gantang’.

Figure . Moncak.

 While in Mandailing Julu there are many colleges was parried . Two of them are quite famous is the martial arts college in Saba Garabak (Huta Pungkut Jae) and Muara Pungkut. In addition, ‘marmoncak’ (play martial arts) with his bare hands, the students who studied martial arts in ‘Saba Garabak’ also use ‘podang’ (sword) and oris (dagger). While martial arts college that is quite well known in the ‘Muara Pungkut’ anyway because his martial arts moves taught special called ‘Linto’ (meaning ‘leech’), in which the movements of their legs while playing like a leech -like martial arts ('leech'). In addition, students from both universities are also studying the martial arts mysticism, namely 'aji-aji' (‘the spell’) specific, which is ‘practiced’ in a battle to be able to match or beat the opponent. 

Last is tortor. If you look around the area Mandailing natural, in the north there is a fairly broad lowland rice fields and used by the local population, while in the south is generally hilly terrain (‘high plateau), is part of the ‘Bukit Barisan’ existing along the Sumatran Island. There a hill called tor, and the hills were they named, as in ‘Huta Pungkut’ is ‘Tor Sijanggut’ and ‘Tor Siojo’ in west of ‘Pasar Kotanopan’. Part of the valley (lowland) of ‘Tor Siojo’ this a fairly extensive rice fields and in certain areas used as residential places by the locals. Like ‘Aek Kapesong’, ‘Ranggasoli’, ‘Jambur Tarutung’, ‘Sindang Laya’ and ‘Sawahan’, are places belonging settlement called ‘banjar’.

Called ‘tortor’ dance has a very close relationship with all the ancient religious systems Mandailing, ie ‘Pelebegu’. This is indicated by the presence of a traditional phrase (term), ie “somba do mulo ni tortor”, which literally means “origin-mulatortor is worship". In this case, ‘somba’ (worship) or offerings devoted to ancestral spirits (begu) is believed to have supernatural powers and major effect on various aspects of their lives. In the past, the spirits of the ancestors (‘begu’) is believed to be that resides in certain places in the forest (called ‘naborgo-borgo’), guo (‘cave’), in the mountains, ‘tor’ (hills), ‘ayu ara’ (large trees), and so on. However, the religious system pelebegu is now not much else is known by people Mandailing own, even more so considering that most Mandailing people have long embraced Islam and discard the old belief as contrary to the teachings of their religion. Likewise, the ancient beliefs still leave traces , such as the presence of ‘Pelebegu’ term, phrase “somba do mulo ni tortor”, statues made ​​of stone or wood named tagor dan sangkalon, music repertoire in the rite called ‘gondang mamele begu’ in ritual ‘pasusur begu’, etc.

Figure. Naposo Nauli Bulung tortor.

Why is one of the traditional dance called tortor? The answer is not known for certain. Similarly, if the words tortor terms of literal meaning. While the words tortor was not commonly found in the ‘vocabulary’ Mandailing language. But some say that the term ‘tortor’ is used as the name of one of the traditional dance was probably derived from the word "tu tor tor", meaning "from one hill to the other hills", which later changed (abbreviated) to ‘tortor’. In this case, it may be interpreted from another point of view, is not based on a literal meaning. Because it is well known that in Mandailing plateau, especially in the area of ​​Mandailing Julu, there are a lot of office and each has its own name. If you look at the term "tor tu tor" is, also implies that depicts a state or certain things, where from one hill to the other hill like a ‘line’ that down-climb, which is basically similar to one of the movement in ‘tortor’. When the dancers were ‘manortor’, their body looks like ‘up-down’, by bending the legs to the rhythm ‘gondang’ (drums), and also in rhythm with the movement of both hands of each such person being ‘marsomba’ (worship).

As for the other words in the Mandailing language associated with the word ‘tor’, is ‘mangantor’. That is, a situation in which someone has a hand or foot ‘certain vibe’ because hit on other objects, such as wood, but a little bit hard so he felt pain. Thus, with reference to the definition of the word ‘mangantor’ and ‘tu tor tor’, which, when associated with ‘dance moves’ in ‘manortor’, hence the term ‘tortor’ can be interpreted as ‘hand gestures’ of ‘panortor’ (dancer) that ‘vibrate’ or ‘sway’. This is particularly evident when the ‘panortor’ ( which are in the front row) was ‘manortor’, where both hands of each of them ‘panortor’ always wiggle to the music accompaniment (called ‘gondang dua’, ‘gondang topap’, ‘gondang tunggu-tunggu dua’, or ‘gondang boru’). Strictly speaking, ‘hand gesture’ they are always in rhythm (simultaneously) with sound ‘ogung dadaboru’ (gong female) on the first beat and ‘ogung jantan’ (male gong) on beats three, when they're engrossed ‘manortor’.

In any event, there are two groups manortor each person in pairs. The first group lined up in the front row, while the second group is also lined up right behind the first group. The second group is called ‘pangayapi’ or ‘panyembar’, and the first group is called ‘na iayapi" or ‘na isembar’. The first group is at the forefront of this are the people or groups of kinship that is respected by the people who were in the back row (the second group). In accordance with the provisions of Mandailing indigenous communities, there are some type of ‘tortor’ based on the status or social position of the people who ‘manortor’, namely: (1) Tortor Raja Panulusan Bulung; (2) Tortor Raja-raja; (3) Tortor Suhut; (4) Tortor Kahanggi ni Suhut; (5) Tortor Mora; ( 6 ) Tortor Anakboru; (7) Tortor Namorapule, and (8) Tortor Naposo Nauli Bulung.

Implementation Tortor Mora in ceremonial marriage (haroan boru), for example, that ‘manortor’ in the vanguard (the first group, ‘na iayapi’) are the ones that existed as of the parties executing Mora traditional wedding ceremony (called ‘suhut’), while in the back row (the second group, ‘pangayapi’) is ‘suhut’ that when it existed as ‘anak boru. If the Tortor Anak Boru, in the front row (‘na iayapi’) are the ones with the status of implementation of ceremonies as ‘anak boru’ in the marriage customs, then the people who were in the back row (‘pangayapi’) is "anak boru ni anak boru" (anak boru of the anak boru himself, called kijang jorat). In the implementation of these two types tortor, all of whom are men. Yet another case with the implementation Tortor Naposo Nauli Bulung, which is at the forefront (‘na isembar’) is the girl who has the same surname eg Nasution, then in the back row (‘pangayapi’) is the youth who (have to) another example surnamed Lubis, or otherwise the girls in the front row (‘na isembar’) surnamed Nasution, while the rear row (‘panyembar’) must bermarga Lubis, or other clans like Rangkuti, Pulungan, Matondang, Daulae, and Batu Bara. Anyway the young men and women who are in pairs ‘manortor’ it should not have a ‘marga’ (clan ) are the same. Ideally , ‘nauli bulung’ (girls) as a pair ‘naposo bulung’ (youth) is that girls (‘boru tulang’ from ‘mora’ (beehive) young man

.

Figure. Namorapule tortor.

 Movement of the foot between the two groups (‘pangayapi’) and the first group (‘na iayapi’) looks very clearly different when ‘manortor’. The first group (front row) moves to the right or left by moving the tip of the toes that called ‘manyerser’, while the second group (back row) moving in a way step called ‘mangalangka’. If the first group (‘na isembar’) behave like someone who is worshiped (‘marsomba’) when ‘manortor’, while each of the second group (‘panyembar’) behave like ‘alihi’ (eagle) as if he were ‘protecting’ (glorified ) pair - his move toward the left or right side, where both of his "open in front of the chest" under shoulder height, which sometimes ‘roll’ to the left and to the right to follow the direction of movement of the first group (‘na isembar’). In this ‘manortor’ activity, the first ‘panortor’ wich ‘manortor’ in place with the front facing. After that, they move toward the right side, then back toward the front ‘manortor’. Then move toward the left side, and back again to the starting line up, namely ‘manortor’ in place with the front facing. Typically, ‘manortor’ movement to the right and the left were conducted three times, and after that they then formed a new lineup of ‘circular’ and moments later returned to its original formation, then moved again to the right and left side. Further back again to the starting line up, and finally ‘manortor’ activity was over.

Figure. Tolu Saangaran tortor.

Manortor activities in ‘orja siriaon’ (traditional wedding ceremony) and ‘orja siluluton’ (traditional ceremonial demise) using two types ‘gondang’ (music repertoire) are different, ie ‘gondang sabe sabe’ – rapid tempo (called ‘isar’) is used as an appetizer ‘manortor’ activities, and the ‘gondang tortor’ slow tempo (called ‘erer’) used to accompany the next ‘manortor’ activities. When ‘gondang sabe-sabe’ played, in ‘galanggang panortoran’ (special place for ‘manortor’) present a man with a motion ‘sarama’ (‘manyarama’) approached the ‘panortor’ to bring a piece of ‘custom hooks’ (‘abit sende’ or ‘patani’ ) are stretched in both hands. After being in near ‘panortor’, then ‘custom cloth’ is placed on the shoulders of one ‘panortor’. This is done to everyone who will ‘manortor’. Once done to it, then ‘gondang tortor’ played, and follow long after ‘manortor’ activity began. When ‘manortor’ this occurs, a man who acts as ‘panjeir’ which sing a special song for ‘tortor’, ie ‘jeir’. And at the ‘manortor’ activity to be end, the ‘panortor’ always shouting ‘horas’, who then welcomed also by the people who attended had gathered there with a shout of the same word.

Figure. Suhut tortor.

Especially for Tortor Naposo Nauli Bulung, there is one term that is quite important is ‘tolu saanggaran’. That is, the people who ‘manortor’ consists of three girls, each paired with a young man. Once they move toward the right and left, their subsequent formation ‘triangle’. After ‘manortor’ while in that position, then later they returned to the starting line up, they both facing forward. For this Tortor Naposo Nauli Bulung, such a movement cycle is usually repeated three times. Tortor Naposo Nauli Bulung is often called ‘tortor siutur sanggul’ and ‘ranggas na maule-ule’. This ‘tortor’ called as chignon ‘siutur sanggul’ (decoration that is in the heads of the girls) seem always ‘mutur’ (fast twitch) when they 're ‘manortor’, while ‘tortor na maule-ule’ withered movements meant they (the girls) are when ‘manortor’ looked so weak - gracefully, so that likened tub branches are rocking when the wind blows.[EN]