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

Tano Doli

“KOTA MEDAN”: MY SECOND TOWN

AFTER “KOTA NOPAN”

By Edi Nasution

~PROLOGUE~

Mandailing people call "Tanah Deli" as "Tano Doli". Mandailing people pretty much who migrated to the "Tano Doli" to get a better life than back home ("Tano Sere") and it has continued since hundreds of years ago to the present, therefore, we need not wonder why people Mandailing occupy certain areas in the city of Medan and surrounding areas (encapsulation) as Glugur, Bandar Selamat (Kobun Pisang), Tembung, Sungai Mati, and so on.

According to Basyral Hamidi Harahap (2013), that "Tanah Deli" or "Tano Doli" is now more popular with "Medan", is the main shoreline areas Mandailing and Angkola community. The early immigrants Mandailing and Angkola performing in Medan as teachers, religious teachers, clerks, 'kadhi' or merchants. Intermingling them with no trouble Malay community, especially because of similarities of religion (Moslem). Their descendants coupled with migrants continued to arrive since the late nineteenth century has formed a separate community in Medan. Their relationship is close to the Malay feudal put them in a respectable position in the society. Many of those who became religious officials empire. One proof of their presence in the field is the existence of several township people Mandailing and Land Endowments Mandailing "Sungai Mati", not far from the Grand Mosque of Medan and environmental Maimoon palace.

Tuanku Tambusai (Hamonangan Harahap?) trip who fought against the Netherlands through the mountains of the "Bukit Barisan" (Mandailing, Angkola, Padang Lawas and Kota Pinang), according to Usman Pelly (1994), later seen most important people in the history of the migration of Mandailing. Path of the nomads were then used as the first track to the East Sumatra. The second wave of migration occurred Mandailing in large numbers in the 1840s. When it unopened plantations in East Sumatra. Since the migration of people Mandailing continues.

Immigrants are more and more with different educational backgrounds and professional association formed in 1982 called South Tapanuli Family Association (HIMKATAPSEL). The Society plays an important role in raising the dignity of the Mandailing and Angkola, such as the committee proposing Hamonangan Harahap or Tuanku Tambusai become a "National Hero" in 1995. Done the same thing this association in February 1998 as a proposer in order to Haji Adam Malik Batubara set to become a "National Hero". The articles of association of this association is made ​​by Ny. Sartutiyasmi Agoeng Iskandar, SH, Notary in Medan on Saturday June 12, 1982. Mandailing and Angkola how people manage an association. In this case, if listened earnestly, appear awareness to avert conflict. In the early part of the initial budget contained a declaration that contains a description of the philosophy of the formation of the society. HIMKATAPSEL also showed no activity on an ongoing basis to carry out the task of achieving the objectives that were outlined in the constitution and bylaws . Its staff almost unchanged for 16 years since it was founded in 1982. Program works abandoned , moreover many of the managers of the elderly or die (Basyral Hamidi Harahap, 2004).

Mission wander culture Mandailing community (called "mangaranto") have formed an association/organization founded by the nomads of Mandailing. They established a fraternal association Faithful Mandailing in 1917, then the association "Persatoean Mandailing" born in the early 1930s aimed at strengthening the unity of the people Mandailing (Daniel Perret, 2010). Society is especially assigned to study the formation of Tapanuli Groepsgemeenschap as planned by the Government. The establishment of this organization is to raise public awareness Mandailing to begin construction of the base or of themselves. It also aims to welcome newcomers in meetings. In the meetings, conducted debate on Mandailing and culture. How can people who are in overseas Mandailing participate and become a motivator of development in the region.

Regarding the problems facing society organizations and Mandailing, not a light job. Required steel-minded leaders , persistent , patient and thoughtful. Besides, it must be able to accommodate the aspirations of its members. These things are very important provision means if we want to lead the Mandailing community. This can be said for society generally shaped Mandailing "STM" (union helping each) were only engaged in the study and misfortune. Mandailing society requires an institution to be able to unite all the people Mandailing. Then formed an organization called the HIKMA (Association of Large Families Mandailing). Hikma formed on June 21, 1986, at the Education Foundation Mandala Nusantara, Pertina Street No. 1 Denai, District Medan Denai, North Summatra. As a pioneer founder of HIKMA can mention some traditional leaders, religious, community and scholars, such as: Mangaraja Lelo Lubis, Z. Pangaduan Lubis, Marwan Fawzi Lubis, David Drs. David Asnan Daimunthe, Drs. Samuel H. Lubis, H.M.Y. Effendy Nasution, and Luqman Lubis (my grandfather). At that time H.M.Y. Effendy Nasution as Chairman in North Sumatra.

~"TANO DOLI" AS "PANGARANTOAN"~

Formerly called the "Tanah Deli" ranging from "Sungai Ular" (Deli Serdang) to the "Sungai Wampu" in Langkat, while the "Sultan Deli" in power at that time was not his domain covers the area between the two rivers. Overall the type of soil in the Deli area consists of clay, sand, soil mix, black soil, brown soil and red soil. This is a study of Van Hissink in 1900, followed by Vriens study in 1910 that in addition to the type of soil like that found there was more specific types of clay. This clay during the Dutch colonial place called "Bakaran Batu" (now the "Medan Tenggara" or "Menteng") is where people burn high quality brick and one brick factory at that time was "Klei Deli".

According to Volker in 1860 that the field is still a jungle, and here and there, especially in estuaries interspersed settlements of people from the Karo and the Malay peninsula. In 1863 the Dutch began to open a tobacco plantation in Deli which was the star "Tano Doli". Since then the economy continues to grow so that field into the center of town government and the economy in North Sumatra.

At the beginning of its development is a small village named "Medan Putri". The development of "Medan Putri" village is inseparable from its strategic position because it is located at the confluence of Deli and Babura rivers, not far from the "Putri Hijau" now. Both of these rivers is the ancient trade traffic quite crowded, thus "Medan Putri" village which is the forerunner of Medan, quickly developed into a very important transit port.

More and more people come to this village and the wife of "Guru Patimpus" (Karo ethnic) who founded the village gave birth to her first field man and named "Si Kolok". Livelihood of people in the "Kampung Medan" which they called the "Si Dua Puluh Kuta" is a pepper plant farming. Not long after the second child was born the son of Master Patimpus and even this man named "Si Kecik".

In his day Guru Patimpus are someone who were thinking ahead. This is proven by having her sit (to study) read the Qur'an to "Datuk Kota Bangun" and then deepen about Islam to Aceh. Statement affirming that the existence of "Kampung Medan" is a description H. Mohammad Said, quoting through "Deli: In Woord en Blleed" books written by N. ten Cate . The statement said that long ago "Kampung Medan". This is a castle and the rest are still there consists of two layers of wall-shaped roundabout in the meeting contained between two rivers namely Deli and Babura rivers. Administrates the house is located across the river from the village of Medan. If we see that the location of Kampung Medan is in the House and the Citadel now administrates the office PTP IX is present Deli Tobacco.

Around the year 1612 after two decades standing "Kampung Medan", Sultan Iskandar Muda in Aceh Sultanate ruling sends Its commander named "Gocah Pahlawan" is the title of Admiral Horse Bintan to become a leader in representing the kingdom of Aceh in "Tanah Deli". "Gocah Pahlawan" commander opening new land in "Sungai Lalang", Percut Sei Tuan. As Mayor and Deputy Sultan of Aceh and Aceh empire by utilizing oversized, "Gocah Pahlawan" managed to expand his territory, thus covering District "Percut Sei Tuan" and the District of "Medan Deli" now. He also founded the villages of Klarus Mountain, Sampali, Kota Bangun, Pulo Brayan, Kota Jawa, Kota Rengas Percut and Sigara-gara.

With the emergence of "Gocah Pahlawan" start growing kingdom "Gocah Deli" and in 1632 married the daughter of "Datuk Pahlawan Sunggal" titled "Sri Indra BaiduzzamanSurbakti" (Karo ethnic). After the marriage of the kings of the "Kampung Medan", Gocah gave up on Heroes. "Gocah Pahlawan" died in 1653 and was succeeded by his son "Tuangku Panglima Perunggit", who then proclaimed the independence of the Sultanate of Deli in 1669, with its capital in Labuan, about 20 km from Medan.

During the Dutch who colonized the archipelago colonialism approximately three and a half centuries yet to master the "Tanah Deli" them very much under challenge is not small. They experienced the war in Java with "Pangeran Diponegoro" around the years 1825-1830. The Netherlands is very much a loss while to master Sumatra, Dutch also fought against Aceh, Minangkabau, and Sisingamangaraja XII in North Tapanuli. So to master the Dutch Deli Land only about 78 years from 1864 to 1942 . Javanese After the war ended then Governor-General Johannes van denBosch Dutch deploy troops to Sumatra and he expected to dominate the overall Sumatra takes 25 years. Dutch conquest over Sumatra stopped halfway because the Dutch Colonies Minister Jean Chrétien Baud then send back the Dutch in Sumatra, although they have beaten Minangkabau known as Padri War (1821-1837).

SultanIsmail ruling in Riau suddenly attacked by a mob boss named juicer with Adam Wilson. Because at that time the Sultan Ismail limited powers seek refuge in the Netherlands. Since that time there is an opportunity for the Dutch to dominate the Sultanate of Siak Sri Indrapura the king was Sultan Ismail. On February 1, 1858 Sultan Ismail urged the Netherlands to sign the agreement so that the regions conquered the kingdom of Siak Sri Indrapura including Deli, Langkat and Serdang in East Sumatra incoming Dutch rule. Because the region has entered the Dutch power Deli outomaticly "Kampung Medan" became the Dutch colony, but the physical presence of the Dutch yet mastered "Tanah Deli".

In 1858 Elisa Netscher was also appointed as the Resident of Riau region and since then he has made ​​himself into a defender of the ruling Sultan Ismail in Siak kingdom. Netscher's purpose is to seat him as the defender of the Sultan Ismail politically easier for Netscher will certainly mastered the Siak Sultanate conquered territories that included "Medan Putri-Kampung Deli".

Tobacco plantation in Medan did not experience rapid growth until the 1860s, when the Dutch authorities began to free the land for tobacco plantations. JacobNienhuys, Van der Falk, and Elliot, a Dutch tobacco traders pioneered the opening of the tobacco plantation in "Tanah Deli". Previously Nienhuys tobacco business in Java, Deli moved to Surabaya invited to an Arab named Abdullah Said Bilsagih, brother brother in law of Sultan Deli, Sultan Mahmud Perkasa Alam. Nienhuys first tobacco farm on land owned by the Sultan of Deli of 4000 in the Cape Shoulder Spassi, near Labuan. March 1864, the tobacco example Nienhuys send their crops to Rotterdam, Netherlands to test its quality. Apparently, the tobacco leaves are considered of high quality material for cigars. Melambunglah name Deli in Europe as a producer of the best cigar wrappers.

As written by Tengku Luckman Sinar in his book, explained that "the plantation coolies Chinese people generally imported from Java, China, Singapore, or Malaysia. "Dutch treat those Karo and Malays are lazy and can not resist making used as a coolie".

The rapid development of "Kampung Medan Putri", can not be separated from the tobacco plantations that are very famous for Deli tobacco, which is the best tobacco for cigar wrappers. In 1863, the Sultan of Deli gave to Jacob Nienhuys, Van der Falk and Elliot from the firm Van Keeuwen en Mainz & Co., the land area of ​​4,000 shoulder (shoulder 1 = 0.74 ha ) is erfpacht 20 years in Cape Sepassi, near Labuan. Example Deli tobacco. March 1864, the harvest sample was sent to Rotterdam in the Netherlands, to test its quality. It turned out that the tobacco leaf is very good and high quality for wrapping cigars.

Dutch tobacco treaty signed by the Sultan of Deli in 1865. Interval of two years, Nienhuys with Jannsen, PW Clemen, and founded the company De Cremer Deli Maatschappij abbreviated Deli Mij in Labuan. In 1869, the headquarters moved Nienhuys Deli Mij from "Labuan" to "Kampung Medan". The new office was built on the riverbank Deli, precisely in office PTPN II (ex PTPN IX ) now. With the transfer of the office, Medan quickly became a center of government and commerce activities, as well as being the most dominate developments in western Indonesia. The rapid development of the economy change Deli into a trading center by the nickname mahsyur het land aka land of dollars of money. They then opened a new plantation in the area "Martubung", Sunggal in 1869, as well as Rice and Klumpang rivers in 1875.

Later in 1866, Jannsen, P.W. Clemen, Cremer and Deli Maatschappij Nienhuys set up in Labuan. Then the expansion of new plantations in areas "Martubung", Sunggal (1869), Rice and Klumpang River (1875), the total amount to 22 plantation companies in 1874. Given the tobacco trade is already very broad and evolving, Nienhuys move its offices from Labuan to "Kampung Medan Putri". Thus the "Kampung Medan Putri" is becoming increasingly crowded and further develop the name better known as "Medan".

Field Developments daughter into the trade center had pushed into the center of government. In 1879, the capital was moved from Resident Assistant Deli Labuan to Medan, March 1, 1887, Resident of East Sumatra capital of Bengkalis also moved to Medan, Deli Sultanate Palace which was originally located in Kampung Bahari (Labuan) also moved with the completion of construction on the 18th Maimoon May 1891, and thus the Capital Deli has officially moved to Medan.

In 1915 East Sumatra Residency improved his position became Gubernemen . In 1918 Medan officially became the Gemeente (Township) with Mayor Daniel Baron Mackay. Based on the "Acte van Schenking" (Deed of Grant) No. 97 Notary JM de - Hondt Junior, dated November 30, 1918, the Sultan of Deli handed over to the city of Medan Medan Gemeente, thus officially became the territory under direct rule of the Dutch East Indies. In the early days of this township, Medan is still composed of four villages, namely "Kampung Kesawan", "Kampung Sungai Rengas", "Kampung Petisah Hulu" and "Kampung Petisah Hilir".

In 1918 the population was recorded as 43,826 souls field consisting of 409 European men, Indonesia 35 009 people , 8,269 people of China and other Orientals 139 people. Since then the city of Medan growing more rapidly. Various facilities are built. Some of these include the Office of Experiment Stations AVROS in Kampung Baru (1919), now RISPA, Railroad ties "Pangkalan Brandan-Besitang" (1919), the American Consulate (1919), School Teacher Indonesia on H.M. Yamin street is now (1923), Weekly Soematra (1924), Association of Pool Field (1924), Central Market, Elizabeth Hospital Eye Clinic and Sports Field Flower (1929). Historically the development of Medan, since its inception has been positioned at the center of trade (export-import) since past. Market field as Deli also has made it the capital of Medan developed into the central government. To date on the side is one of the areas of the city, also serves as the capital of North Sumatra Province.

Continues to Jepang colonization period, ending in 1942 the Dutch colonization in Sumatra when the Japanese landed in several areas such as Java, Kalimantan, Sulawesi and Sumatra in Japan landed in East Sumatra. Japanese troops landed in Sumatra XXV is soldiers based in Shōnantō better known by the name of Singapore, precisely their 11th night landing March 12, 1942. Forces consists of Raj Guard Division 2nd Division plus - 18 led by Letjend. Nishimura. There are four landing sites is that they Sabang, Ulele, Kuala Bugak (near "Peureulak", East Aceh now) and "Tanjung Tiram" (Coal region now).

Japanese troops landed in the area of ​​"Tanjung Tiram" here that goes to the city of Medan, they ride bikes they buy from the people around him in barter. Their slogan that they help Asians because they are old brother Asians so they dieluelukan welcomed his arrival.

When the transfer of power to the Japanese city of Medan Dutch chaotic, indigenous people use this opportunity to take revenge against the Netherlands. This situation immediately disciplined by the Japanese army to deploy troops named Kempeitai (Japanese Military Police). With the entry of Japan in the city of Medan circumstances soon changed its civilian government, especially the Dutch period referred to by the Japanese gemeentebestuur transformed into Sico Field (Municipal Government). Civil administration who served in Medan when Township level until the end of Japanese rule named Hoyasakhi. For the level of residency in East Sumatra as heterogeneous society called Syucokan that when it is held by T.Nakashima, Resident maid called Gunseibu.

Japanese occupation more rampant in Medan they make people more destitute, due to the conditions so they are more easily mastered by the entire archipelago, just a motto motto old brother alone. East of the city of Medan Kengrohositai Marindal now built a kind of collective farms. In the area of "Titi Kuning" (Medan Johor) now not far from the airfield Polonia now they are building a Japanese fighter airstrip.

By the year 1945, everywhere resonates throughout Indonesia as well as in the preparation Proclamation Medan modern youth leaders perform a variety of preparations. They heard that the atomic bomb had fallen struck Hiroshima City, Japan means the power has been paralysis. While the desire to return to the allied forces occupied Indonesia.

Especially in the city of Medan and surrounding areas, when authorities realized his defeat Japan immediately cease all their activities, especially those related to youth development and deployment. What they had been doing to recruit youths as Heiho mass, Romusha, Gyu Gun and Talapeta they disband or return to the community. The activity formally dissolved on August 20, 1945 as the day it was also the ruler of Japan in East Sumatra called Tetsuzo Nakashima announced the defeat of Japan. He also said that the task they dibekas occupation forces to maintain the status quo before handed over to the allied forces. Most of the members of the former army Heiho, Romusha, Talapeta and exercise Gyu Gun feel confused because they squeezed the life in which they are given only a limited pocket money, so they look uniform passing by with chocolate in the middle of the city.

Some youth leaders see it as taking the initiative to mitigate them. Especially the former officers whom Gyu Gun Lt. Achmad Tahir set up a committee to deal with the former Heiho , Romusha the family/relatives do not exist in the city of Medan. The committee named the "Helper Unemployment Committee Ex- Gyu Gun" based on 17 street palaces (now "Gedung Pemuda").

Dated August 17, 1945 the echo of independence has got to Medan city even though with somewhat stilted because of the circumstances at the time the communication is very simple. Japanese News "Domei" already exists in the field, but their representatives do not want to broadcast the news of independence, as a result people confused. A small group of allied soldiers rather dated 1 September 1945 led by Lieutenant Seaman Brondgeest I arrived in the city of Medan and is based at the "Hotel De Boer" (now "Hotel Dharma Deli"). His job is to prepare the takeover of the Japanese. At that time also the Dutch army led by Westerling, accompanied by allied liaison officers named Major and Lieutenant Brondgeest Yacobs successfully established the Dutch police to the area of East Sumatra members drawn from ex-KNIL and Japanese police pro-Dutch.

Finally the tortuous journey of the youth held a variety of actions that must be enforced anyway independence in Indonesia as well as in the city of Medan which is a part. They are Ahmad Tahir, Amir Bachrum Nasution, Edisaputra, Rustam Efendy, Ghazali Ibrahim, Roos Lila, A. Malik Munir, Bahrum Djamil, Marzuki Lubis and Muhammad Kasim Jusni.

In 1998 , from May 4 to 7, Medan major riots hit that became the starting point of the great riots ensued throughout Indonesia, including the May 1998 events in Jakarta a week later. In the unrest associated with the movement of "Reform", the arson attacks, vandalism, and looting which can not be stopped by security forces.

~"KOTA MEDAN" AS 
MALAY CULTURE ICON~

Today, the city of Medan has beamed back. Construction of public facilities and infrastructure intensively conducted. Although the number of roads were damaged, holes are still there, but when compared to previously, has been greatly decreased. Classic problem faced by modern cities such as Medan is the bottleneck due to the rapidly increasing number of vehicles in a matter of months, not able to be offset by an increase of adequate roads (see: Harvina, 2012). 

Historically anyway, Medan is an icon, a symbol, and index Malay culture, which was opened by Guru Patimpus. The position of the Deli Sultanate palace is also located in the city of Medan. Then there are the various characteristics of Malay culture in Medan, such as the Grand Mosque AlManshoon, arches, hotel, restaurant, and home type of Malay architecture, and so on. Malay identity Medan is also one of the elements that must be considered in the context of a heterogeneous society's culture field. Similarly, as an icon of Betawi culture of Jakarta and the Betawi ethnic as ethnic host. Pattern formation of such a culture, which is between maintaining ethnic identity and inter-cultural integration in a heterogeneous community, can also be seen from the arts produced by people of Medan. For example, in the Malay performing arts ronggeng North Sumatra, the "peronggeng" there are ethnic 'native Malay', some are Java, Banjar, Minangkabau, even Chinese and Tamil ("Keling") ethnics. The songs were used as well aside from Malay songs are also songs from other ethnic musical culture like of Karo, Toba Batak, Acehnese, Minangkabau, Javanese, Sundanese, Banjar, and others. Therefore, according to the author, "Ronggeng" Malay art is an example of art that contains the values ​​of integration between different ethnic groups, which also contains elements of multicultural. Not only in the Malay art, multicultural values ​​were expressed. In the Batak Toba culture, for example, in the genre of brass (brass band) in addition to using lagulagu Toba Batak traditions, the penyajianya also use Malay songs like Glance, "Serampang Dua Belas", which then created a new editorial and characteristic of Toba Batak.

All of the art creation process go naturally, dialogue, creative, and as an expression of mutual respect. This is consistent with the concept that the state of our unity in diversity (different though but still one too). Also supported by the teachings of the religion professed people of Medan. Islam teaches about the differences that are created by God. In the Christian gospel was contained inculturation process that reflects the differences in the context of the universality of religion. Unitary Republic of Indonesia was to establish a culture that encourages heteogen in order of national unity. In this context, as a major city of Medan in Indonesia reflects the miniature archipelago in the western region (see: M. Takari, 2008).

The term is used by the native Malay Malay people in North Sumatra whose meaning refers to the Malays whose parents are bloody or Malay descent . The second category are those who regard themselves and be regarded as a Malay , because of the marriage with the native Malay groups. Genealogically they are ethnics descent throughout the archipelago. The second is the group of Malay commonly called by marriage . Furthermore, the third group is the "Malays seresam". They are genealogically derived from ethnics Malay archipelago and are not bound by the marriage with the native Malay descent, but they claim to be Malay , recognized by others as Melay, and apply the Malay culture in their lives ( see further Tengku Thyrhaya Zein Sinar, 2010) .

All of the art creation process go naturally, dialogue, creative, and as an expression of mutual respect. This is consistent with the concept that the state of our unity in diversity ( different though but still one too ). Also supported by the teachings of the religion professed people of Medan. Islam teaches about the differences that are created by God. In the Christian gospel was contained inculturation process that reflects the differences in the context of the universality of religion . Unitary State of the RepublicIndonesia also advocated to form heteogen culture in order national unity. In this context, the field as a big city Indonesia reflects the miniature archipelago in the western region (see: M. Takari, 2008).

~EPILOGUE: COLLEGE IN ETHNOMUSICOLOGY OF USU 
PADANG BULAN~

After leaving school in Java (Jakarta), I went home to Sumatra. Not to "Tano Sere"  (Mandailing), but to the "Tano Doli", precisely to the city of Medan. As in "Tano Doli", I 'live aboard' in some of the houses the family, sometimes I'm in the house of my mother's sister (called 'tuok') in the "Kota Lemang" ie Tebing Tingggi, roomates is located not far from the city of Medan, sometimes in brother of my father's house (called 'bou') in "Simpang Limun", or at my sister's house Astuti Nasution who have a family and settle in Bandar Selamat (Kobun Pisang). That's more or less my live leads during the half year. When there is acceptance of the 'new student' in the University of North Sumatra (USU), I'm applying and testing involved.

Thank God (Allah Swt), I received widened though for USU students 'third option' ie Ethnomusicology Department at the Faculty of Letters. This is where I became acquainted with writers and anthropologists Z. Pangaduan Lubis, also with friends compatriot from Mandailing Julu include Zulkif B. Lubis, Bakhsan Parinduri, and Ahmad Sahnan Matondang who had previously studied at USU. Then, I was invited by "Pak Pangaduan" (Z. Pangaduan Lubis) to join friends from Mandailing in a 'regional organization' called YAPEBUMA (foundation for cultural assessment Mandailing). There we discuss the problem of Mandailing culture endangered and trying to preserve it with a variety of real action. 

In addition we often 'return homeland' to examine various cultures Mandailing the which is almost extinct, we also blunt the funds to be able to revive art and culture in the midst Mandailing community itself. For that we successfully organized "Pergalanggangan Ni Uning-Uningan Mandailing' ('Mandailing Arts Festival') to hold a variety of traditional arts such as performing arts 'Gordang Sambilan' (drum chime), 'Naposo Nauli Bulung Tortor' (dance), 'Uyup-uyup' (aerophone), 'Ende' (folk song), 'Turi-turian' (saga), 'Ende-ende' (poem), 'etek' (idiophone) and so on in the capital District of Siabu, Panyabungan, Kotanopan, and Muara Sipongi.

After completing education 'undergraduate' (S-1) in the Department of Ethnomusicology USU in 1994 with the title essay "Tulila: Music in the Tradition 'Markusip' in Mandailing", about a year since I served in the alma mater as an assistant of Muhammad Takari lecture for the course "Research & Methods in Ethnomusicology" and "Musicology of North Sumatra", especially music traditionally Mandailing. In 2007, a publication called Areca Books, Penang-Malaysia, my essay was published in book form, and reviewed by Lawrence Ross (2013).

Of course, I spent much of my youth in the city of Medan, especially as an undergraduate at Ethnomusicology course of USU nearly ten years. In the middle of the night after a long study at home ('boarding house'), usually I go to the roadside stalls to relax for a moment while drinking a glass of "Bandrek Susu" and a plate of "Mie Aceh" my favorite in PattimuraStreet - Padang Bulan. Occasionally, I visited the home of her sister ('tuok') in "Kampung Durian" - Tebing Tinggi, and in the "Kota Lemang" it I do not forget to enjoy the "Mie Sop" plus snacks trademark is "Sate Kerang" in "Tanah Lapang" as "downtown" of Tebing Tinggi...delecious and savory, bro! Journey from Medan City to Tebing Tinggi about 1 hour old by car or public bus.

Gandoang. April 24, 2014.

~o0o~