Ethnomusicology (1)

Short Description of Ethnomusicology

By Edi Nasution

The term "Ethnomusicology" first appeared in a book written by Jaap Kunst with titled 'A Study of the Nature of Ethno-Musicology of, its Problems, Methods, and Representative Personalities' (Amsterdam, 1950). In the book Jaap Kunst, a term meant wearing a hyphen: ‘ethno-musicology’, but for subsequent use without the hyphen. Based on the scope of the field of study, according to Jaaps Kunst, the use of the term 'Ethnomusicology' is more appropriate than "comparative Musicology" as a new discipline ('Ethnomusicology') is not doing more when compared to the comparative study of other disciplines.¹

At first, ‘ethnomusicology’ as a discipline of science specifically developed in accordance with the musical life (along with musical instruments and dance) in society who have 'oral traditions', art out of the boundaries of urban music (urban communities) of Europe. The main research subject is the music of the ‘non-literary society’ (‘tribal’); musical tradition passed down orally in high culture in Asia such as China, Japan, Korea, Indonesia, India, Iran, and the Arabic-speaking countries, and folk music.² In the meantime, a large area that is quite interesting from the discipline of ethnomusicology, as an example, among others, ‘change’ and ‘acculturation’, is a field of study that is quite attractive, and so on up to the study of popular music and commercial, urban music traditions while research is concentrated in certain parts of the world.³

Now ethnomusicology has been recognized as an academic discipline in universities of USA, Canada and Francis, but more expanded definition of ethnomusicology in Germany, the Netherlands, Great Britain, and also possibly in other countries. In practice, the ethnomusicologist is specialized experts trained in the field of music or anthropology, both of which are perfect together. The results of their research were brought to the music or anthropology departments at various universities, and was also placed on ethnographic museums and scientific research institutions of national academies, and institutes that have previously been set up specifically in Eastern Europe.⁴

That is probably the cause of the branch of musicology and anthropology, ethnomusicology ie, present no single definition. Alan P. Merriam (1964:7) defines an anthropologist ethnomusicology as ‘the study of music in culture’. The data collected include a variety of possible link with the musical aspects of human behavior, and the facts can then be used to explain why such music and used as such. In addition, the music collected, transcribed and analyzed, but with an emphasis on its role as a "social human behavior". Meanwhile George List (1969:195) a musicologist, defines ethnomusicology as a study of traditional music, music for example that develops orally (without writing) and is always on the changes that take place continuously (flux). Field work conducted by the research and data collection in the context of music, but it is not necessary fully accepted the view that music should be studied solely as human behavior.⁵ In the field of study ethnomusicology, music must be written with one way or another, analyze the style and structure, and compare the results (musictranscription) with musical concepts that exist in the musical culture of the community owner, if there.⁶

Indeed music can be studied as a means to solve the problem of non - musical. For example, Clark Wissler in his book about American Indians (1922:155) argues that music is a culture that is very stable and therefore provides a useful way to determine the nature of cultural diffusion, which other cultural traits need to be studied to arrive at a conclusion on the diffusion of music. This is a matter of focus. So the work of Alan P. Merriam 's The Anthropology of Music (1964), is actually more to anthropology than a work of ethnomusicology. Because the focus is primarily concerned with human behavior in making and react to the music, not the material (product) of the music self it.⁷

An ethnomusicologist Francis, namely Marcel Dubois (1965:39) argues that the very open to ethnology ethnomusicology, although in fact ethnomusicology is a special specialization in field studies musicology. Ethnomusicology life studying music, music practice in considering their wider scope, and it demonstrates the phenomenon of oral tradition. Ethnomusicology tried to put back the facts of music in their socio-cultural context, based on the situation in their thinking, actions and structures from a group of people and determine penggaruh reciprocal between each other, and compare it with the facts of each crosses several other groups of analogy individual or cultural level is not the same and association procedures in comunity.⁸

Bruno Nettl (1964) suggests that defines ethnomusicology is not an easy job. Because there are differences among experts ethnomusicology itself: for those who have done, are doing, and what might be done. For practical purposes it can be said that the experts of ethnomusicology in the past has been studying music outside Western civilization, and to reach the smaller is the folk music of Europe, as they have done in an adjacent area between musicology and cultural anthropology extensively. Musicology is defined as a field of scholarly and orientation concerning the study of all types of music and with a variety of approaches, which in fact has provided the largest contribution to the whole attention of the music of urban civilization (urban) in the Western world, which is inseparable from the tradition of writing Europe music.⁹

Musicology experts think that sometimes music also comes from (found in) the culture of other people, which they view as a field study of ethnomusicology, which ethnomusicologists sometimes considered only as experts only certain kind of music, but at other times represent a relationship with the field of study another field of study to distinguish them. Anthropologists, especially the focus on the study of culture, has confirmed that all cultures the world as a field of their power. But they actually have to spend a lot more time in their publications and is known as an expert in the culture outside of Western civilization. So experts ethnomusicology, whatever defenisinya for everything that happened, which has been done , on the one hand, is as musicology experts who investigate the music ‘exotic’ ('odd') and on the other as anthropologists who investigate the music of other aspects of human culture beyond Western civilization.¹⁰

Experts ethnomusicology has donated a parent disciplines of science, and they generally work based on methods developed in musicology and cultural anthropology. Although relatively new recognized the importance of data ethnomusicology in music history, but has no role in the field of musicology in a broader sense. Needless to say, that the main contribution involving musicology experts are eager to understand the whole music, like all human music and even musical embodiment of the animal world. While psychologists music - and some former students who study music tribes as ethnic groups - also have a need to use the tools of other cultures to validate the findings them.¹¹

But expertsmusicology in the 20th century has increasingly become a specialist in Western music. Nine centuries ago, musicology experts may be more interested in the music world as a phenomenon rather than the students in the 20th century, which have found uses and purposes to concentrate on the aspects of a very specific tradition of Western music. Although only perform a role , but the emergence of ethnomusicology might have to give a little donation, to conduct special studies. The relationship between Western music with the music of non - western adjacent , the music of the Near East, the musical tradition of the Jews, the music of India, and others, that all may strengthen ties to Western music or urban music without writing, even better known in the sharing period history of folk music. European art music is often interchangeable with the folk music tradition which is at a geographical environment, and Europe under the influence of other continents that may have been stronger than the known general. To evaluate the effects of this , as an illustration of musical motifs and how their origin, methods of approaches are necessary tools ethnomusicology. It may be mentioned one example of a widely used, studied the authenticity of the Europe polyfoni music, which is in the fine-art tradition that has so far assumed to come from the Middle Ages, including non-Western music which has an analogy or similarity polyfoni style of medieval Europe. Also includes a knowledge of musical styles that may be affected Western Europe from the Middle Ages, and folk music (as they are now, and which may present later) to be expected there is a change of ideas and musical material. One example that is quite prominent, which can be used to demonstrate the potential and services in the past ethnomusicology as the study of the history of Western music is a music polyfoni Middle Ages.¹²

The same thing can be made for the need of information about music in anthropology. Because music is a small part of the universal cultural phenomenon, then every population has some kind of music. Although variations in the style of world music is very broad, but there is quite homogeneous in musical behavior to make identification possible and simplicity of the music itself. Furthermore, it is the need of an anthropologist, if he is fully informed of a particular culture, thus also to know something about the behavior of human musical. In a variety of human cultures, playing music is an important role in the life of cosmology, philosophy, and rites. In the field of Anthropology, no music is rarely used as evidence to justify certain theories. The discovery E.M. vonHornbostel about tuning panpipe in Brazil - he thought the tuning is identical to that used in parts of the Oceania region, allegedly shows the pre - history of cultural contact between these areas . In this case is a case, where the interpretation of the Hornbostel will again be controversial, and even become a classic example of the data in the presentation of musical ethnology.¹³

Studying acculturation will give us an understanding of the results from the intimate contact between neighboring cultures, which can be traced through the music (see Wachsmann 1961:1, and Merriam 1955). Statistical data in cultural anthropology there are made ​​using musical phenomenon, which gives them the possibility of easier to predict some aspects of culture such as religion, social organization, and others (see Merriam 1956). In addition, the possibility of a difference between the music of substance and style of music, for example, between the specific composition and characteristics of the music that they share with other parts in the treasury of their songs (see Chapter 6). Theory and research in ethnomusicology made ​​very deeply by this fact. It was possible for an individual composition, for example , songs, moving from one culture to another and changed in the process, and it was possible to accentuate the style - the types of forms, scales, rhythm - which moves from one culture to the other and superimposed on songs that already exist. Differences of this kind, which is more easily made in music and other arts in culture, by anthropologists make music data from the use of a particular cultural phenomenon.¹⁴

In a further development of ethnomusicology join more closed to the historical musicology and cultural anthropology. But when the experts are very different ethnomusicology in their field definitions and emphasis, perhaps no one would deny the importance of the relationship between musicology and cultural anthropology in the research activities. Ethnomusicology also play a role in the two courts, namely anthropology - folklore and linguistics. Obviously, the music in the oral tradition and is the parent of raw materials , is an important part of the folklore, which includes aspects of culture that is alive in the oral tradition itself, and in particular includes artistic creativity. And since music is a form of communication that is linked in some way to the language, ethnomusicology field can learn the music world, can zoom in and take the field of linguistics, which in this case languages ​​exist in the world need to be studied, in particular studying the relationship between the words and the singing tones with both disciplines (musicology and cultural anthropology) in a single entity that intacth.¹⁵

According to Usman Suhana (2000), ethnomusicology is basically an interdisciplinary field that use the device and the main approaches of cultural anthropology or ethnology and musicology. One can depart from anthropology musicology or ethnomusicology to be an expert. His approach can be shifted from ethnology to musicology or vice versa. If it is assumed that ethnomusicology as a field of study, the goal is to music as part of culture and society, in general methods and techniques used come from the field of cultural anthropology. Although it is not widely recognized by ethnomusicologists, but in fact the theories they use are generally derived from the social sciences and research techniques borrowed from the field of anthropology. In its development, ethnomusicology does not limit itself only to the ethnological and or musicological approach to cultural musical phenomenon, but also often uses linguistic approach , semantic, psychological, philosophical, historical, and humanities others, even physics, acoustics, multimedia technology, and others. Until recent years, the development of ethnomusicology studies dominated by Europe and America. Ever formed a kind of common image of the character ethnomusicology Europe is considered more anthropological and/or functional theoretical, whereas in America are more likely practical. Nevertheless, the principle of the terminology of ethnomusicology itself has not changed. It is evident from the use of understanding the terminology used ethnomusicology, less is more since 1940, continued to show the knowledge of music outside the nation Eropa.¹⁶

Historically it ethnomusicology emerged from the ‘fragments’ comparative Musicology. But in its development later, ethnomusicology has the scope, approach, and orientation significantly different from the comparative musicology.¹⁷ Ethnomusicology will not assess non - western music with western music standards . In other words, non - Western music can only really be understood if it had been understood how non-Western societies are assessing their own music. Ethnocentric nature will arise when using standard Western music to make an assessment of the non-western music, which has a legacy of tradition (culture) different musical with Westerners. So if the West tries to understand non-Western music by using knowledge (culture) of their own , they will most likely mistaken in describing the musical traditions of non-Western societies because of using improper approach, even even can lead to bias.

According to George Lis each approach , theoretical framework, or the method may be used if it proves it can help to better understand the phenomenon of music such as : models, paradigms,  ethnoscience, cognitive processes, and semiotics. All knowledge is certainly useful, but before applied to a specific problem must first be considered critically. For example, if the use of the model to bring together the events of the two occur simultaneously, while in reality they do not have a significant relationship with each other ? Therefore we must be careful when dealing with models that tend to change from time to time . However, any method or data derived from other disciplines or sources may be used if it helps in developing a better understanding of the humanity that produce sound patterns. This is actually the interdisciplinary character of ethnomusicology as a discipline over the music world's attention knoledge.¹⁸ ‘Exotic‘ (‘weird’) is characterized by the first appearance in Western literature in the 18th century. As in the book Rousseau (Dictionnaire de Musique, 1768 ) introduced examples of Chinesemusic, Canadian - Indian and Finnish folk music. Various reports from the most nomadic at the time, and lately also the native songs, which sometimes provide musical notation, tends to be limited to compatibility with the norms of Western Europe. Some serious work in the form of objective observation and analysis of the music in the past has been visible in this period. In the British colonial period in India leads us to the writings of a British High Court judge William Jones in Calcutta, entitled On the musical modes of the Hindoos (1784). In Germany, the book was published under the title Ueber die der music inder (1802) translated by FB von Dalberg, the text and also attach additional examples. Other researchers are Arniot Joseph, a missionary in China for many years, has managed to write a book I'lemoire Sur La Musique des Chinois , tant anciens que modernes (1779), which contains a treatise of ancient Chinese music. Writing this book was a ‘great job’ are commendable. Napoleon invaded Egypt in 1798, ultimately resulting in a greater work called Description de l' Egupte, with 25 volumes (1809-1826). For the benefit of ethnomusicology, particularly interesting are the parts of music, which according to Guillaume AndreVilloteau who has done research for half a year, based on three important parts, namely Memoire sur la musique de l' Egypte antique, De l' etat actuel de l' art musical en Egypte, and Description historique, et Littéraire technique, des inst uments de musique des orientaux, his finding may be said to be ‘free from prejudice West’.¹⁹

In the 19th century, which is about 70 years ago, few people have studied the general western music. It is known from their reports on non-European music. Indeed, none of them reported that well even be said to be shallow, and their reports regarding non-European music was really bad. But there is one result of an incredible field, which is entitled to get a positive response that the book FJ Fetishes are entitled Historie generale de la musique (1869). This book not only discusses the music of China, Japan and India, but also Kalmyks, Kirghis, Kamchadal and other people of Siberia. From the results of his research, fetishes see that the ‘history of music’ is the ‘history of mankind’, and therefore all the music people everywhere need to be investigated or may be subject researh.²⁰

Scientific study of music began in 1880. It can be re- explored the limits of scientific studies of music ever made Adles Guido (1885), where the science of music is divided into two main divisions, namely history and systematics. In the second part, after a three-branch base (theoretical, aesthetic and pedagogic) of four principal subjects, is musicology, where comparative Musicology as one important part of the scope of musicology, giving the task to compare products sound (music) itself, especially the folk song of a society, country and different territorial final destination ethnographic. During this, Carl Stumpt followers scholars studying music Rella Coola Indians were later published in British Columbia, the analysis using the notation of the songs from a group of Indians who visited Germany in 1885. This is an event penting21 in the scientific study of music. Two innovations in the field of technology is an important role of the research object ethnomusicology, is the discovery of gramaphone (1877) and the work of AJ Ellis, a psychologist and phonetics , with pitch and interval measurements are generated for change ratio used to describe the interval between pitch into the arithmetic in order to facilitate comparison . It is a division of equal tempered semitones into 100 equal parts , called ‘cent’ (see article title:’On the musical Scales of various nations’, 1885 ). While gramaphone can repeat a musical performance that has been recorded , and by using the ‘cent’ is possible to make an accurate comparison of the different tonal system.²²

J. Walter Fewkes was the person who first recorded ‘Passamaquoddy Indian’ in Haine in 1890 , then singing ‘Zuni’ in New Hexico. Zuni chant recordings transcribed into Western notation by Benjamin Ives Gilman and published in the Journal of American Archaeology and Ethnology in 1891, while Carl Stumpt discuss it further and together with a partial translation of the article published in 1892, shows the relationship of science very internationally open at that time. Among the European nations earlier recording is Belai Tihar field in Hungary from 1896 and Evgeniya Linyova in Russia (1897) and so on ( but in this case does not take into account the activities of the recording at the center of the cities). Ponograf Edison cylindrical, with a particular repair tools, closely associated with its use before 1950. While the tape recorder began to be used in the field earlier than 1950s.²³

In a later development, manufacture re- do the old recordings. Recordings made ​​by the most well - Archiv phonogram Vienna Academy  was established in 1899, and fully active in 1901. The Musee Phonographique of Paris Societe d' Anthropologie was founded in 1900, when Carl Stumpt began collecting in 1900 which has led him to establish Phonographique Musicologi Institute Archiv of Berlin in 1905, led by Erich von Hornbostel from 1905 to 1933. Leaders Archive Berlin established that the results of collecting it into a research center, including the results collected by Hornbostel very much that through correspondence and work that has been helping collectors and scholars throughout the world.²⁴

Before World War I, later known as , that extensive studies in American - Indian by anthropologists incorporate music recording activities as part of the documentation of the culture. An example is the earliest record of Frans Boas 'Kwakiutl’ Indians, at least about 1895; Livingstone Farrand Quilente and Quinault Indian (1898); Frank Speck of Greek and Yuchi Indians (1905), and Joseph K. Dixon of Crow (1908-9). All that and the other kept in the American Museum of Natural History in New York. In this case, ethnomusicology as a discipline of science became famous after World War II, which arises from the ‘dust’ of Comparative Musicology.²⁵   [EN]

Ancestors of Mandailing people

"ANCESTORS OF MANDAILING PEOPLE

NOT FALL FROM THE SKY ?

By Edi Nasution

Lately, history Mandailing debate among many ranging. Mandailing questionable provenance, whether he is a clump with the Batak people, or people Mandailing derived from Coastal Pelayu nation, or further away from it, namely 'India Belakang' ('Rear India' or South East Asia). Mandailing past were not found in the text (notes) history, but after the Dutch came to Mandailing during the 'Padri War'.  

The origins of the Mandailing not from Samosir Island in Toba. This fact is based on the geographical location of the region Mandailing (called Tano Rura or Tano Sere), and the pattern of distribution of the population at the beginning of the infiltration of the Malay community in the megalithic period.

People do not like the Batak (Toba) in general that has the pedigree (called Tarombo) are clear, then the genealogy of the Mandailing should be somewhat blurred. This explains why the 'oldest clan' of 'original clan' comes from where. For example, no one knows for sure the origin of the clan Pulungan (in HutaBargot-Mandailing) where the groves of the pedigree of the Batak (Toba).

The origins of the Mandailing instead of 'land Toba' or 'Bataklanden' (called Tao Toba) is a different perspective, and the most sensible healthy. In comparison, for example, when Poland became independent from the Soviet Union, Poland made ​​national history to be taught in public schools. The goal for the Polish citizens love their own people. However, when history is rewritten with a new perspective, the historical record has changed. Of course, it makes the Russians to protest and also accused the Polish resistance deny the historical fact of the Soviet Union against Nazi Hitler (Germany).

The view that the origin of the Mandailing not from Toba land, not a historical fact deflection, as did Poland to the Soviet Union. The origins of the Mandailing people not from the land Toba have a scientific explanation is attractive for development. Why say interesting because lately many anomalies can be concluded that the origin of the plateau Mandailing instead of (ground) of Toba.

And most do not make sense to say that the origin of the Mandailing of Ompu Mulajadi  Nabolon so  coming down from the mountain top. The origins of the Mandailing definitely not like a fairy tale the Toba (Batak) as Si Boru Deak Parujar, Si Raja odap odap and other tales that make no sense. The origins of the Mandailing in history is the fact that makes sense and can no longer be deceived by the story that intentionally recorded by the Dutch colonial and missionary terms with politics and worldview of Orientalism in the first period.

Mandailing as an ethnic group (nation, before the proclamation of independence of the Republic of Indonesia),'ve got a very old civilization. The proof can be seen from the old graves in Mandailing, which is spread not far from the both Batang Gadis and Angkola rivers. Mandailing early graves are animists or dynamism before the advent of Hinduism, Buddhism, Islam and Christianity are included in the next Mandailing chronology.

Mandailing very first person (the ancestors) has long grave, and not infrequently a Mandailing has two graves, one for himself and the other is a treasure that is buried beside the grave. Mandailing people  pad originally had a pattern of burial (cemetery) different with burial in the Toba area. There, most people died not buried, but in semayamkan in a closed room. And it is still valid until now.

On the other hand, Tano Rura Mandailing had better soil fertility compared with Tao Toba in general, although it is not necessary to explain that the origin of the Mandailing not come from Toba. Mandailing got calls itself long before the Dutch came to Tano Rura or (Mandailing). When it is, Mandailing called Mandheiling, Mandala Holing or Mandahiling, it occurs in the Majapahit era. But is not that high culture and civilization emerged in the lowlands near rivers such as the Egyptian civilization in near sungai river, and Hindustan civilization in the Indus river.

Of course, customs or culture of the Mandailing have many differences with the Toba (Batak), which continues mengaami change (and also development) after the arrival of other nations (such as India Keling, Arabic, Chinese, and so on).

In terms of the spread of the human, the Mandailing not the same as the Toba (Batak), which at one time was not needed because of the spread of a point of land is so vast and the population is very small. Spreading clan of inland Toba occur in the next period. That is the explanation why many clans of people who have no connection with the clan in Toba, such as Siregar clan, is a clan "newcomer" in Tano Rura - Mandailing. Mandailing the geographical position of the region is fertile enough, it will not go far apart in the region steppa at Batang Gadis  and Angkola, except after the area has been explored by all the population. So, Mandailing ancestors did not come from the Tao Toba, on the contrary the Toba (Batak) derived from Tano Sere (Mandailing) is a logical conclusion. [EN]

Mandailing People in Sumatra

'MANDALA HOLING'

By Edi Nasution

PROLOGUE

Although ethnic groups (tribal) Mandailing has traditional script called ‘surat tulak-tulak’, and is used to write the ancient scriptures called ‘pustaha’, but it is generally ‘pustaha’ not contains 'historical remarks' Mandailing people. The 'books traditional' ('pustaha') that rather about the matters relating to the science of traditional medicine, the occult sciences, predictions about the future that are considered good and bad, as well as predictions about the dream (Pangaduan Z. Lubis, 1986: 43-44). One source of ancient history mentions the name 'Mandahiling' (Mandailing) is a book written by the Mpu Prapanca the Majapahit era is ‘Negarakertagama’. Additionally Mandailing name ('tano padang bakkil bandailing') is also mentioned in the Toba-old classical literature, namely ‘Tonggo-tonggo Si Boru Deak Parujar’ (Batara Sangti, 1977: 278). ‘Tonggo-tonggo’ reads as follows:

"Baen ma gondang ni Ompunta, Tuan Humara-Hiri, Si Humara Naboru, par-aji tamba-tua, par-aji pulung-pulungan; sinonduk ni Ompunta Sibaso Nabolon, na marsigantung ditali siubar, na meat di mombang boru".

"Sian tano hondur, tano malambut, tano hulambu jati, sian tano padang bakkil bandailing, tano siogung-ogung; parsirangan ni tano, pardomuan ni aek; Sian i ma dalan laho tu ginjang, partiatan ni Ompunta: Debata Natolu Suhu, Naopat Harajaon tu banua tonga on".

Disi ma parangin-anginan ni Ompunta 'Siboru Deakparujar', sideak uti-utian, sigodang ujar-ujaran:

1.Na manjadihon :  'Gana na so boi tolonon, bulan naso boi oseon'

2.Sian I ma mula ni :  'Dung-dang'

3.Mula ni  :  'Sahala'

4.Mula ni :  'harajaon'

5.Mula ni :  'Gantang tarajuan, Hatian pamonari'

6.Mula ni :  'Pungga si sada iht'

7.Mula ni :  'Ninggala Sibola tali'

8.Sian i ma :  'Boli nii boru muli dohot si namot ni anak'

9.Mula ni  :  'Goar ni bao na so boi dohonon'

10.Nunga disihataon i :  'Di ninggor ni ruma, dipagohan di pinggol nia-debata'."

If the Tonggo-tonggo Si Boru Deak Parujar freely translated and converted into English limited as follows :

Tonggo - Tonggo Siboru Deakparujar

Play the drum of our master, ‘Tuan Kumarakumari’, ‘Si Kumara ia a women’, ‘par-aji tamba tua’, ‘par-aji-ramu-ramuan’; husband of master we ‘Sibaso Nabolon’, which relies on ‘siubar’ rope, which is perched on ‘mombang boru’.

From the land of the valley, a true gray ground, from the ‘tano padang bakkil Mandailing’, famous ground, like a melodious voice, separation rather than land, rather than water meeting : “From there the road to the top of the stairs, where we dropped rather than “Empu’ : ‘Debata Nan Tiga’, ‘Nan Tiga Segi’, ‘Nan empat kerajaan’, to the middle of the continent.

That's where we ‘Si Boru Deak Parujar’, which many ingenious, resourceful:

1.Which mandates : "There should be eating oath , should not deny pledge"

2.The origin : "Trust"

3.The origin : "Sahala"

4.The origin of the "kingdom"

5.The origin : "Bushel measurement, scales of truth"

6.The origin of "Rock - a bundle of shavings"

7.The origin of "Pirates like splitting strap"

8.That's where the origin : "Acceptance of purchasing over the marriage of girls for marriage and honesty payments boy"

9.The origins : "The name of ‘besan’ that should never be called "

10.It has been made: "In horses native Batak house, plugged in ear ‘Batu Barani’ and 'di pinggol nia-debata'."

We do not know when Tonggo-tonggo Si Boru Deak Parujar was created or invented. All we know is that Siboru Deakparujar are mythological figures in Toba culture. According to the Toba mythology, Si Boru Deak Parujar was the daughter Debata Mulajadi Nabolon, which commanded-His down from the 'continent over' to the 'central continent' bring a handful of soil, earth to forge over the ocean.

But in attempting to forge the earth, Siboru Deak Parujar interference from Naga Padoha (‘Raja Padoha’), but finally he managed to complete the task was. Then Debata Mulajadi Nabolon decreed Si Raja Odap-odap down to earth to become the husband Si Boru Deakparujar. Of marriage Si Boru Deak Parujar with Siraja Odap-odap, was born a son named Siraja Ihatmanusia, and a daughter named Si Boru Ihatmanusia. Both brothers are married and then got three sons. Each Si Raja Miok-miok, Patundal Nabegu and Si Raja Lapas-Lapas. Of descent Si Raja Miok-miok later Si Raja Batak, which is seen as the progenitor (ancestor) of the Batak.

According to Batara Sangti, 'tonggo-tonggo' is arranged in a poetic prayer and pronounced large and small serving time (1977: 270). In Tonggo-tonggo Si Boru Deak Parujar clearly stated that “tano padang bakkil Mandailing” famous ground, like a melodious voice ‘gung’ (gong sound melodious usually attract attention and can be heard up to distant sites). From there (from the ground Mandailing) way to the top, 'perturunan' (point down) of our master: Debata Nan Tiga, Nan Tiga Segi, Nan Empat Kerajaan, to 'the middle of the continent' (to earth). Based tonggo-tonggo (prayer) is, it is clear that since time immemorial (since the mythological figure Si Boru Deak Parujar), the Toba (Batak) has recognized the notoriety Mandailing ground. More important than that, Tonggo-tonggo Si Boru Deak Parujar also clearly states that the land is where the stairs Mandailing way to the top (heaven), and dropped into a god (Debata Nan Tiga) to 'the middle of the continent' (earth) this.

Furthermore 'tonggo-tonggo' states also that "therein" (on the ground Mandailing) Si Boru Deak Parujar banc. Thus it can be interpret that Si Boru Deak Parujar possibility on the ground once it was exactly Mandailing down from heaven. For his tonggo - tonggo mention "out of it ( from the ground Mandailing) stair way to the top (heaven)". Therefore , it is also the possibility that in the ground Mandailing, Si Boru Deak Parujar precisely mate with Si Raja Odap-Odap. Furthermore, their offspring were born and flourished in the area. Then the hypothesis can be stated , that after the descent Si Boru Deak Parujar and Si Raja Odap -Odap growing in the ground Mandailing, the next generation of their descendants, such as Si Raja Batak (fourth generation descendants of Si Raja Miok-miok, or sixth generation of descendants Si Boru Deak Parujar and Si Raja Odap-odap) move to another place to leave the land Mandailing and go to the land Toba. Then in that place he develops. In other words, based on the interpretation of Tonggo-tonggo Si Boru Deak Parujar the Siraja Batak ancestors, starting from Si Raja Odap-Odap and Si Boru Deak Parujar up to Guru Tantan Debata, the father of Si Raja Batak alone , after big then leaving the area (Mandailing) and go to another place that is 'tao Toba'.

‘MANDAILING’ AND 'HUTA ILING'  

Mandailing is an 'open area' and the attitude of the population is also quite open (‘open society’), so much visited by the tribes (nations) from the other parts of the world, more or less the same situation with Simelungun region that also located in northern Sumatra. In this case, Juandaha Raya Purba Nasuha (2008) in the online media KASKUS among others wrote as follows: "Ethnic groups are historically Simelungun Old Malay descent (Proto- Malay) rear of India which spread to an area called now Simelungun after undergoing a process of transformation , assimilation and integration of the various aspects with other tribes who come into contact with the ancestral Simelungun. During its development, the first ancestor Simelungun after settling on the east coast gradually move inland's due to the invasion of other nations successive coming hold expansion into homeland areas (ground water) Simelungun Simelungun. ... So that people today there who claim their ancestors came from Pagarruyung in West Sumatra, Samosir-Tapanuli, Aceh, Gayo- Alas, Pakpak and even from India and Java. So Simelungun into ethnic neighborhoods that have already integrated the various tribes that difficult to decomposed and traced back to the beginning stages".

Just as in Mandailing, in Simelungun there are also many ‘huta’ ('village') such as: Huta Manik Tomok, Huta Saing Dolok Silau, Huta Mariah, Huta Tano, Huta Siallagan, Huta Harangaol, Huta Urung, Huta Bayu  (are wrong ‘nagori’ existing one Simelungun), and Huta iling. In Simelungun language, the word 'iling' means 'loud noise', while the word 'ling' in Mandailing, meaning "a high-pitched voice or a loud", something like the sound of the sound of birds 'tarias' ('serindit') males.

In this connection, according to Basyral Hamidy Harahap (2013), the name 'Mandailing' is derived from Sanskrit vocabulary is 'mandala' and 'iling'. Vocabulary word 'mandala' means 'area', 'region', 'war scene', while 'iling' means 'oblique' is associated with the "contours of the land in the form of a gently sloping hill " (called : 'Dolok'), slopes , valleys and plains which flowed a river, like a village in the district Kingdom, Simelungun named Huta iling whose coordinates are 2o56'0" North Latitude and 98o53'0" east longitude, about 21 kilometers west of the city Siantar between Panai and Raya. Meanwhile, according to Warneck (1977 : 27 , the word 'iling' means zursei geneigt means 'ramp'. And in Canto XIII to Nagarakertagama book ( 1365 ), Mpu prapanca mentions that 'Mandahiling 'is one of the ' neighborhood of the archipelago which is quite important in the past' (14th century). name 'Mandahiling', in Canto XIII Negarakertagama, with many countries in the name of Sumatra written by Mpu Prapanca as 'vassal state' of the Majapahit Kingdom as follows : "Lwir ning nuasa pranusa pramuka sakahawat kaoni ri Malayu/ning Jambi mwang Palembang i Teba len Darmmacraya tumut/Kandis, Kahwas Manangkabwa ri Siyak i Rekan Kampar mwang Pane/Kampe Haru athawa Mandahiling i Tumihang Perlak mwang i Barat". 

Indeed, in the book of the Negarakertagama no other details about the Mandailing except as a 'vassal state' of the Majapahit Kingdom. However, with a name wrote Mandailing there exists an authentic historical evidence that the 14th century has been recognized as one of the 'vassal state' of the Majapahit Kingdom. Unfortunately, the notion of 'vassal state' in this case is not so clear because it means there is no further explanation.

‘BANUA HOLING’ AND ‘SERE’

Beliefs about the origins of the leluluhur (ancestors) who came from a distant place ('migrants') to the island of Sumatra was not only dominated by ethnic Mandailing. There are a number of other tribal claiming to come from areas far beyond the island of Sumatra, such as community Inderagiri Kuantan in Riau, Kerinci communities, tribes Simelungun, Karo (especially Merga Sembiring), Pakpak, and also people Barus on the west coast of Sumatra island north.

Mandailing tribal peoples who inhabited the southern part of the province of North Sumatra (District Mandailing Natal) is reported to originate from Munda, which is a region in Central India. They have moved on to a 6-century, as the nation was hit by an attack from Iraq Arayan expand their influence. After crossing the Himalayas ('Dolok Malea'), then they settled briefly in Mandalay, the Burmese ancient mother country. It is probable that Mandalay name itself comes from the word that follows the accent 'Mandailing-Burma'.

Once again they had to bepindah because of the upheaval of the tribe in Burma are often fought. At that time, they crossed the Strait of Malacca, which at the time was not a huge ocean, very understandable that at that time in certain parts of Sumatra and the Malay Peninsula Land only separated by a small strait.

After the Munda has managed to cross the 'small sea' is. then established a kingdom in Batang Pane, Portibi-Padang Lawas. Allegedly this event is expected to occur at the end of the 6th century. Munda kingdom holing in Portibi has become the renowned and expanding conquests were largely up to the coast of Sumatra and the Malay. This situation raises ire Maharaja Rajenderacola, then he attacked Munda kingdom holing and other coastal states in the 9th century. Paramilitary roops Munda (Holing) kingdom led by Raja Odap-Odap been killed by by Rajenderacola and power throughout the region Batang Pane. Her fiance is 'Si Boru Deak Parujar' has crossed 'Dolok Malea' (i.e. climb the Himalayas by his ancestors) by grasping the 'lump of soil' in Portibi to establish a 'royal' ('banua') new (see: Tonggo-tonggo Si Boru Deak Parujar as classical literature on tribal Toba-old)

After 'Mandala Holing' kingdom up in Portibi conquered, then birth is also 'second empire' on the island of Sumatra in built in 'Pidoli Dolok' (a small town near the capital of Madina, Panyabungan as now) Mandala Holing recognized as a kingdom, which means 'those areas Keling'. At that time, they still are Hindus to worship 'Dewa Siva' ('Shiva'). In the 13th century, the Majapahit Empire has invaded into Lamuri and also Mandailing. Once again this has been holing Mandala kingdom on earth scorched and destroyed. Captive population could not have run into the woods and 'mixed-hanging' with the natives. Then formed 'Marga Pulungan' which means 'na i pulung-pulung'. In the 14th century and the 15th, 'Pulungan Highways' has established three 'Bagas Godang' ('royal palace') over the three hilltop, but the kingdom is no longer a great empire, but rather 'just a royal village' ('huta'), in Huta Bargot, which is located not far from Panyabungan.

So it can be said , according to Z. Pangaduan Lubis (1987), ‘Negri Mandailing’ that existed before the 14th century. Because before its existence is recorded in advance of course Mandailing already exist. But when the 'State Mandailing' start standing is not known exactly. But because Mandailing name in the book is touted with many names including 'Pane' and Padang Lawas country' in Sumatra, presumably 'Mandailing country' have started there in the 5th century or before. Because the 'Kingdom Pane' has been mentioned in Chinese records in the 6th century. Such conjecture can be connected with the historical evidence in the form of temple ruins located in close Simangambat-Siabu. Temple ('cai') is the Shiva temple that was built around the 8th century. Is the 14th century Mandailing is an unknown kingdom. Because in the book Negarakertagama, Mandailing not mentioned as a kingdom but as a 'vassal state' of the Majapahit Kingdom. But the country is mentioned Mandahiling (Mandailing) as a country, there is a possibility at that time Mandailing is one kingdom. Information regarding the circumstances Mandailing before the 14th century there was no existence at all except Shiva temple in Simangambat. However, based on many relics from prehistoric times and relics from the days of Hindu/Buddhist contained in Mandailing we can express hypothetical statements, with the following description:

In Simangambat (near Siabu) are the ruins of the temple of Shiva (Hindu) of the 8th century. The temple (called ‘cai’ is much older than the existing temples in Portibi (Padang Lawas) which, according to estimates by experts built in the 11th century. Given this Shiva temple can raise the question of why and when the Hindu people from India came to Mandailing which is located on the island of Sumatra, which they named Swarna Dwipa (‘Golden Island’).

It is probable that the Hindus came to Mandailing located in Swarna Dwipa is to seek sere (gold). In the history of India, there is a statement that says that around the first century AD gold supplies are imported into India from Central Asia stalled. Because in Central Asia occurred wars. Therefore, the kingdoms in India are trying to get gold from other places, from Sumatra/Swarna Dwipa. In this connection, it is understandable that in the region Mandailing which in the past to the present in it including Pasaman region there are a lot of gold, so-called tano tano sere or tano omas sigumorsing. The evidence on this matter an awful lot. So huge possibility that the destination by the Hindus of India to look for gold in Swarna Dwipa is Mandailing area, which at the time this area has not been named Mandailing, who knows what it's called when it can not be escertained.

Hindus who came to the area Mandailing is derived from the country or the kingdom of Kalingga in India. Hence they are called Alak Holing or Alak Koling. There is a possibility of them entering the area Singkuang. Because that is where empty Batang Gadis river at Singkuang quite well known as a 'port'. That is why the place is called Singkuan by 'Chinese traders' which means 'new hope'. Because through this port they used to obtain various 'merchandise' significance to emerge from Sumatra such as resin, gitan, ivory and other commodities.

Supposedly after Alak K(h)oling arrived in Singkuang, then they follow the river upstream towards Batang Gadis. Thus, they end up in the 'lowland' fertile region which is now Mandailing Godang. Since prehistoric times in the region and elsewhere in Mandailing natives already there. This is evidenced by the presence of relics from prehistoric times in the form of 'a large stone mortar-mortar' in the middle of the forest around the village Runding across the river Batang Gadis and other evidence at various places.

At the time Alak K(h)oling up in the Mandailing Godang (when it is not known the name of the region), they met with the 'natives ' (Alak Siladang?). Naming Alak Holing or Alak Koling used to mention Hindus who came from Kalingga. Affairs was created by the indigenous population. Upon arrival in the area Mandailing, the Rivet (Alak holing/Alak Koling) are finding what they are looking for is gold. We know from history that the gold was recorded as one of the main capital in the establishment of large kingdoms and gold are also a source of prosperity. After Hindus find a lot of gold in the current Mandailing, they then settled in the region. Because Hindus (Alak Holing/Alak Koling) then settled in the region called Mandala Holing/Mandala Koling. Mandala means 'neighborhood' or 'region'. Mandala Holing/Mandala Koling means neighborhood or residential area people Holing/Koling (Hindu). Until now still often hear mentioned the existence of Banua Holing/Banua Koling, but people do not know where the place is called Banua Holing/Banua Koling it.

Based on the above, we can say that the so-called Banua Holing/Banua Koling it is Mandailing area formerly occupied by Hindus (Alak Holing/Alak Koling). In other words, Banua Holing/Banua Koling is Mandala Holing/MandalaKoling. Centuries later Mandala Holing/Mandala Koling known as the 'Kingdom of Holing'. In this connection, Slamet Mulyana (1979:59 ) argues that trade and diplomatic relations between China and Java take place starting from the establishment of the 'Kingdom of Holing' up at the beginning of the 7th century until the collapse of the 'Majapahit Empire' in the early 16th century. In line with this explanation seems Slamer Mulyana close relationship between the Kingdom of Holing up with Simangambat Shiva temple built in the 8th century. In this case, may also dikemukan that of historical records mention the existence of the kingdom of Kalinga kingdom and Holing. But until now historians have not determined the exact location where definitive. There are historians who suspect that the kingdom of Kalinga is located in East Java but 'Holing' the kingdom mentioned in the Chinese record the exact location is unknown. And can also be questioned whether the kingdom of Kalingga is also called the 'Kingdom of Holing'. With arguments that have dikemukan above, we propose the alleged (hypothesis) that the so-called 'Kingdom of Holing' it is located in the area formerly Mandailing which is also referred to as the 'Kingdom of Mandala Holing/Mandala Koling. It would be reasonable to suspect that the name 'Mandahiling' (Mandailing) called by Mpu Prapanca in the Negarakertagama the 14th century came from the name 'Mandalaholing' mention that later changed into 'Mandahiling' and finally now the 'Mandailing'.

It is estimated that Hindus settled in the 'Kingdom Mandalaholing' ('Kingdom of Holing'/ 'Banua holing') rich with gold for centuries, ie since they first came in the first centuries AD. Until the 13th century the Hindus still exist who settled in Mandailing present. This is evidenced by the discovery of quite a lot of relics of Hindu/Buddhist in Mandailing region. One of them is the 'rock pile' in Mount Merapi bertarikh Sorik 13th century, and in the Mandailing Godang ( Pidoli ) there is a location of rice fields 'named 'Saba Biara'. In this case, the so-called convent or monastery is where the Hindu-Buddhist religious activities. At a place called 'Saba Biara' was a few years ago, at the entrance to the site is on 5 (five) points of presence 'bricks arranged in holes in the ground' that it is less than 2 (two) meters. It was most likely composed of bricks that is 'the temple ruins' from time immemorial. The existing bricks located on the 'mound'. Local residence said that the bricks as being the 'mound' that there are in the middle of rice fields, they say that all the ' islands' (mound) were numerous in the middle of the rice fields is a pile or bricks underneath. It is therefore likely that in the huge site called 'Saba Biara' in Pidoli are dozens of temple ruins relics of 'the kingdom of Hindu/Buddhist' ('Kingdom Mandalaholing').

Supposedly 'Mandalaholing Kingdom' that once contained in Mandailing which now extends to Pasaman region (which formerly was part of the Mandailing). According to information obtained in Pasaman ever, the boundary between regions Mandailing and Minangkabau region located in 'Si Pisang' through 'Palupuh'. Now the boundary between Pasaman and 'Lima Puluh Koto' district. Pasaman region, i.e. at a place called 'Tanjung Medan' near Rao (west Sumatra) are also similar circumstances temple to temple in Portibi. And we know that in the region there are also gold Pasaman required by Hindus. If no one in the area named 'Manggani'. And in that region there is also a ' gold mine 'Dutch during the colonial era. Relics from prehistoric times found in several places in this Mandailing prove that there Mandailing humans who inhabited the region at that time. As a native Mandailing, they continue to grow until then Hindus came and settled in Mandailing.

It is probable that among the natives and the newcomers (Alak Koling/Alak Holing) already mingling. There, they live in peace, that settled and then build the kingdom in Mandailing. This conjecture is based on the fact that although many found relics of the Hindu era in Mandailing region, but also found indigenous cultural heritage Mandailing which develops itself without dominated by Hindu influence. For example, 'statues' as found on page 'Bagas Godang' in Panyabungan Tonga-Tonga ('Mandailin Godang') and 'wooden sculptures' ('Sangkalon') contained in Huta Godang ('Mandaili Julu'). Likewise, traditional ornaments contained in 'Bagas Godang' and 'Sopo Godang' are very few shows Hindu influence. Namely the triangle-shaped ornament called 'bindu' ('pusuk robung') which is a symbol of the social system 'Dalian Na Tolu'. In Hindu culture. 'Bindu' (triangular shap ) is 'the symbol of the mystical' relationship between man and god Trimurti. Other parts of the traditional ornaments do not show the influence of Hinduism. From the shape, the ornaments that existed until now only use 'geometric lines' ('straight line'), except ornaments of natural objects, artificial and animals such as sun, moon, stars, swords, snakes and others. Form of ornament that only uses 'geometric lines'. This proves the ornaments came from that era was so long ago (primitive).

In addition, there are also Hindu influence on Mandailing traditional culture, such as the naming of the 'Desa Na Ualu' (winds) and the knighthood as Mangaraja, Soripada, Batar Guru and the name of the mountain like Dolok Malea. Diversity Mandailing language consisting of Hata Somal, Hata Sibaso, Hata parkapur, and Hata Teas dohot Jampolak grandmother that each vocabulary showed divergent Mandailing indigenous culture has long been developing which would result from the already high civilization which is not much influenced by the culture Hindu. So it can be concluded that although the old Hindu settle and develop indigenous Mandailing culture but not dominated by Hindus and freely develop its own culture.

The existence of the two communities, the indigenous Hindus Mandailing and each developing culture in the past in natural environment fertile and rich with gold likely Mandailing allegedly was the center of civilization in Sumatra in the early centuries AD. One evidence of this is the diversity of languages ​​that have been mentioned above and the existence of the so-called 'surat tulak-tulak' which later evolved to the north ranging from Toba, Karo and Pakpak Simelungun. Research experts have proved that the script Mandailing (surat tulak-tulak). Subtle language and script which is owned by a nation shows that the nation has had a high civilization.

CLANS IN MANDAILING

Traditionally Mandailing people classify themselves into several generation, as descendants rather than an ancestor figures (ancestors). Each group usually has a prominent clan of his own grandmother ('Ompu Parsadaan') whose origin is different, and their ancestors were written in the notes called 'Tarombo', which until now they have saved as 'heritage'. As for the Mandailing clans are as follows: (1) Nasution; (2) Lubis; (3) Dalimunte; (4) Hasibuan; (5) Rangkuti; (6) Parinduri; (7) Pulungan; (8) Tanjung; (9) Batubara; (10) Matondang; (11) Daulae; (12) Mardia; (13) Lintang, (14) and so on.

Through the 'Tarombo', Mandailing people are a 'clan' (called: 'sakahanggi') determine the origin and number of their descendants to the present through the number of offspring can be reckoned how long a Mandailing clan inhabit. In this case, the genus can be defined as "a group of people that collateral, which is derived from a common ancestor, and the lineage was reckoned through the father (the man) or patrilineal". All members of a clan ('sakahanggi') usually wear 'surname' was behind his name.

Although it is quite difficult to ascertain the sequence of the name of the ancestor who connects people with the surname as their ancestors for several generations ago (their ancestors), but there is a belief that the people of the clan established a blood relationship (bloodties), and therefore, the appropriate customs (cultural values​​) Mandailing people, are not allowed marriage between a man and a woman whose clan (incest). In times past, it was customary that the provision violated the traditional ceremonies should be conducted ('rite') 'Pahabang Manuk Na Bontar', and the two men who violated the customary expelled from 'Huta'(village) where they live. Such an event is considered an 'extraordinary event', so the situation is referred to as 'arambir na muba sabut' ( 'coconut fibers change') or 'babiat na muba bolang' ('tiger stripes changed'), meaning a state that is expected to nearly would not have been possible, so if there is something like that would make a stir.

Each clan in Mandailing does usually have a common ancestor (called: 'Ompu Parsadaan') as Lubis clan ancestry named 'Namora Pande Bosi' and Nasution clan named 'Sutan Diaru', but there are also a number of different clans 'name' which has the same ancestors, such as clan Daulae, Matondang and Batubara has 'Ompu Parsadaan' that the brothers are named 'Parmato Sopiak' and 'Bitcu Raya', while clan Rangkuti and Parinduri with their ‘Ompu Parsadaan’ named 'Mangaraja Sutan Pane'.

EPILOGUE

Until now there are contrasting views about 'People Mandailing'. On the one hand, some people argue that it is part of the 'Batak Mandailing', but some remain adamant attitude Mandailing maintain that it was not (part) of the Batak with their respective arguments. Meanwhile, there are also other parties being 'neutral', where they seem to 'not bother' with the different views that exist regarding whether the 'Batak Mandailing' or not. In this regard, Andika Lubis wrote: "What a fight , why argue about Mandailing , while others just do not know . Fact , now Mandailing it has lost its identity. Mandailing now only complement the existing row of tribes in Indonesia ". ... He added , "One thing that has yet to be answered . Namely, a tradition of non Mandailing. Batak, Mandailing, Javanese, Minangkabau, Sundanese, Nias, Karo is different tribes as well as the history and customs of different languages ​​as well. But, when outsiders assume, Mandailing said never existed. Jakarta people hear the language spoken is always sentenced to Mandailing Batak people. Minang people Mandailing hear people telling stories, always assume that the Batak. They never even mention the guy Mandailing, Mandailing language. While other people talk Batak, Batak people agreed that, without change anyway so Mandailing. Mandailing Like most people convicted so Batak". And with respect to the existence of tribal Karo, Edi Sembiring wrote: "Assertions Not Batak Karo was not for the benefit of current. For 10-15 years later, when our children were grown. Hopefully all the discussions and posts on blogs in internet media into their references to find the real identity". In that regard this writing with the hope that can provide insight and understanding that is somewhat wider and a bit depth of tribal existence Mandailing . [EN]

Gandoang, Desember 2013

REFERENCE

1. Basyaral Hamidy Harahap, "Aksara Mandailing: Tinjauan Sosial Budaya", paper presenteed in "Sarasehan Kebudayaan Mandailing" at Pers Council Building, Jakarta (Juni 1, 2013).

2. Juandaha Raya Purba Nasuha, "Renungan Sejarah Bangsa Simalungun", article, lihat: http://www.kaskus.co.id/show_post/000000000000000054496874/199.

3. Paco-paco, "Swarnadwipa  Silang Budaya", article, lihat: http://mozaikminang. wordpress. com/2009/10/25/swarnadwipa-silang-budaya/.

4. Drs. Z. Pangaduan Lubis, "Mandailing Dalam Lintasan Sejarah", article, lihat: http://www.mandailing.org/ind/rencana18.html.

5. Drs. Z. Pangaduan Lubis, "Namora Natoras: Kepemimpinan Tradisional Mandailing", essay, FISIPOL-USU, 1986.

6. Sutan Diaru Parlindungan, "Saro Mandailing: Suatu Pengamatan Awal", paper presenteed in "Sarasehan Kebudayaan Mandailing" at Pers Council Building, Jakarta (Juni 1, 2013).

7. Edi Nasution & Beni Nasution, "Catatan Yang Berserakan dan Belum Utuh Tentang Asal-Usul Nama Mandailing", paper presenteed in "Sarasehan Kebudayaan Mandailing" at Pers Council Building, Jakarta (Juni 1, 2013).

8. Edi Sembiring, "Penegasan Karo Bukan Batak". article, lihat: http://www. sorasirulo.com/2013/07/19/penegasan-sikap-karo-bukan-batak/.

9. Andika Lubis, "Identitas Mandailing Sudah Hilang', article, lihat: http:// bakriepulungan.blogspot.com/2010/04/mandailing.html.

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