MANDAILING CULTURE: A BRIEF OVERVIEW
By Edi Nasution
‘DALIAN NA TOLU’ AS SOCIAL SYSTEM OF
MANDAILING PEOPLE
Every
society has a structure which is followed and obeyed by its citizens to
prosper. Order was based on the philosophy of life which is the highest value
and the sublime (an abstract) of the community itself. Similarly with
indigenous communities have Mandailing - custom (culture) which is based on the
'core values' that have been imprinted in the hearts of every
member of 'olong’ (‘affection’),
which arises from the depths of the deepest and the deep thinking anyway. If 'olong' has intecration among them, there
arose a society 'marsiolongan-olongan'.
Furthermore, if people have 'marsiolongan-olongan',
then the resulting also the people who feel they have a sense of unity (called
'domu’). Thus, 'olong dohot domu' can not be separated from one another, because 'olong mangalap Olong' cause 'domu'. To be 'domu' be maintained in the community, then every member of society
must be imbued with the sense of 'olong’.
Interaction
'olong' causing 'domu' it will bring 'parsaulian',
so the realization of 'olong maroban domu',
and 'domu maroban persaulian'. In
this case, 'olong dohot domu' that is
the basic philosophy (‘filosofie
grondslag’) from Mandailing community, which is the source of all sources
in the public order act. To implement the 'olong
dohot domu' for real (concrete) in the social life Mandailing or in
organizing various traditional ceremonies, whether they are ‘siriaon’ ('joy') and that is ‘siluluton’ ('sorrow'). Therefore, we
need a The specific institution called 'DalianNa Tolu' as a social system of Mandailing people.
Mandailing
the kinship system is 'patrilineal', and kinship relationships can be evaluated
based on blood ties and marriage are patterned. In this case, the Mandailing
group themselves into three groups of kinship on which the basis for a variety
of socio-cultural activities. According to their customs, kinship three groups
respectively located as 'mora' ie
giver girls, 'anak boru', is the
recipient of girls, and 'kahanggi' is
a group of relatives of the 'clan'. All three are closely bound to one another
by the functional relationships in a social system which has three support (mora, kahanggi, and anak boru)
is. By using a social system (Dalian Na Tolu)
that, Mandailing people organize and implement various socio-cultural
activities as well as forming a legal partnership ('adattrechts gemeenschap') whose real name is Mandailing Testament
language. In addition to the above three groups of kinship, the kinship group
Mandailing also recognize the other as an additional kinship group was also
derived from three core kinship groups, namely 'mora ni mora' and 'pisang
raut'. 'mora ni mora' is the 'mora' rather than 'mora' , and 'pisang raut’' (sometimes also called a 'kijang Jorat') is a child rather than
the ‘anak boru ni anak boru’. In addition there is also a
kinship group called 'kahanggi pareban',
ie kin group consisting of several different nuclear family 'clan' but equally
a 'anak boru ' of a family of
specific clan.
Based
consanguinity are kin group called 'saompu
parsadaan' (the grandfather shared), 'saompu'
(the grandfather), ‘sabagas', 'saudon' and 'saama-saina'. Kin group called 'saompu' is a collection of people a clan
who was a grandson of the few people whose grandparents siblings (brother and
sister); 'sabagas' is a collection of
some of the children as siblings genera; 'saudon'
is a collection of people people a clan who was a granddaughter of an old man,
and 'saama-saina' is a collection of
some of the children from the father and mother pairs, in which does not
include stepchildren and adopted children.
According Z. Pangaduan Lubis (1986), 'olong'
(affection) is Mandailing cultural values are the highest and most abstract is the basis
for a functional
relationship between the three groups of kinship, blood ties born of the
marriage relationship as the core and the lives of the three groups of kinship.
So philosophically Mandailing people each integrated into kinship groups 'mora', 'kahanggi', and 'anak boru'
which bound the functional relationship always put themselves as people who 'sahancit sahasonangan' and 'sasiluluton sasiriaon' (pain and felt
pleased with). As a consequence of such a philosophical view of it is that the
Mandailing be 'sahata saoloan satumtum
sapartahian' (fused in a unanimous consensus to agree) and 'mate mangolu sapartahian' (life and
death in a consensus to agree).
Furthermore,
Pangaduan Lubis explained that in line with the creation of an ideal social
system in the form of ‘large network", then the philosophical-symbolic
Mandailing to pattern himself as a 'net' form equilateral triangles. Every
corner is a vital position in the rights and obligations of each group kinship.
Therefore the peak placed at an angle of descent groups 'mora', and the two other angles are also placed kinship groups 'kahanggi' and 'anak boru'. Position three can be switched at any time due to the
practice of marriage and marital relations is precisely what creates the sides
are stretched to link all three to form the basic pattern of socio-cultural
life of the Mandailing a large triangle. It is functionally integrated in a
large number of triangles group into small kinship follow a basic pattern that
becomes a reference. As a totality, the big triangle with a triangles-small
which becomes transformed into a system of Dalian
Na Tolu contents. As is the case with a 'mesh', around the rigging network
united by a rope from a binding handle peak. According to the philosophy of the
Mandailing, 'cord grip' that 'olong'
that unites each group Mandailing kinship and community members in a social
system that Dalian Na Tolu, which is
a philosophical-symbolic as follows:
In addition
to the kinship group that has been stated above, according to anthropologistZulkifli B. Lubis (1988), there are also other types of grouping, which is
what is commonly called 'koum-sisolkot'.
The term 'koum-sisolkot' is formed
from two words, namely 'koum' and 'sisolkot', each of which has meaning in
the context clasificatoris kinship system. 'Koum'
is referenced by a kinship term marital relationship, while 'sisolkot' referenced by consanguinity.
Therefore, people who have the same clan (called ‘sakahanggi’) is also commonly referred to as 'marsisolkot'. While the definition of 'koum' include more members and a broader scope because it is
integrated in the kinship group 'mora',
'kahanggi ' and 'anak boru', a close neighbor and so forth. Having regard to the
term 'koum-sisolkot' that preceded
the word 'koum' and not vice versa,
perhaps this is not happening by chance and without any particular meaning
contained therein. If it is assumed that "language to determine the pattern of culture", it is possible that the term 'koum-sisolkot' is reflection of cultural patterns, or at least
there are values which are rooted in the culture of the Mandailing
customs, so it can be assumed that "the mandailing in many ways no more
priority 'sisolkot' her in life, but more put ‘koum’ the socio-psychological and
territorial closer to him".
In everyday
life people often utter a word Mandailing which is closely associated with
various aspects of their lives, the 'dalian'.
The word 'dalian' as a concept (elementary
and fundamental formulation) refers to a group of symptoms or facts that exist
in society Mandailing, which can be observed either directly or indirectly (abstract).
In
Mandailing a boy called by name as 'lian'
or 'dali', is short for the word 'dalian'. When parents send their sons to
do various things , for example, to draw water from their wells , the father or
mother will say : "Lian,
buat jolo aek sian sumburta i e...!" ("Son, take the first water
from wells we were"). Nickname 'lian'
is actually not only used by his parents to call the boys of their own. Other
people who are older than the boy can call or address him by the name of 'lian'. Although a man old enough age ,
he can still be called by the name of 'lian'
by people whose age was older than him. But on the contrary, a man will not
call another man whose age is much older than him as 'lian' because it was not worth doing.
In daily
life there are times when a person expresses his frustration to a friend or his
brother, saying: "Na bahatan dabo si
dalian mu, uboto dei" ("a lot of reasons, it's him I" ). The
emergence of a sense of frustration that his friends or relatives, for example
because it does not go nevertheless willing to grant his request by always
looking for reasons or excuses that do not make sense. For example, someone
wants to borrow some money to a friend, many times he repeated his request when
they met, but it does not give her a variety of reasons that are likely making
it up, so it makes it irritated and angry, and go out, swear it.
As a human
being by nature live in pairs that are born with different sex, the opposite
sex 'si lian' is a girl called 'si taing', is abbreviation of the word 'tataring'. Mandailing people in the
house called 'bagas' or 'aratak', generally 'tataring' placed in the kitchen of the house at the rear portion.
Construction of 'tataring'
rectangular made of boards as walls and floors, the inside is
filled with soil evenly and densely. While the form of the jib poles made of
wood, and placed on the under firewood. On the ground that it laid flat and
dense stone with three triangular position called 'dalian', and on top 'dalian'
that's the housewife (also called 'induk ni tataring’
) put the 'udon tano' (‘pot’) to cook
the rice.
The
third addition to the above fact, the word 'dalian'
was also found in the term Dalian Na Tolu
in Mandailing community as a social system. In this case, the meaning of 'dalian' is the 'cornerstone' or 'resting
place'. So 'Dalian Na tolu' means
'pedestal three ' or ' three poundation', ie 'mora', 'kahanggi' and 'anak boru'. Mandailing people embracing
patrilineal (patrilineal), the ‘foundation' for future offspring is a boy ('si lian' or 'si dali'). So if the nuclear family had no sons to meneruskaan
descent, the nuclear family will break the offspring, which in Mandailing
called 'punu' . [EN]
