Clan issues

"'MARGA' ISSUES IN MANDAILING SOCIETY" 

By: Edi Nasution 

WHY to be a problem of the existence of our thinking "marga" (clan) in Mandailaing society? It happens because there are enough people who do not write Mandailaing "surname" individual behind the name. What is the reason? Indeed, the reason it is as yet unclear, sahinggo finally I (the author) asked one friend (the Mandailing but live in neighboring countries, and he was one who did not write "surname" behind his name. In this case, he did not give an adequate explanation about it. it only gives information on the country that is more than half the people who live in the country Mandailaing not make "surnames" (like Nasution, Lubis, Rangkuti, Parinduri, Daulae, Batubara, and so on) behind their name. this is more or less the same tendency in Indonesia. thereby, of course we should be asking myself (and thinking): why? 

Had previously verbally explained that, if a man marry (called "marbagas" or "maringanan") in Mandailing will be given by the-relative certain degree, the so-called "goar harajaon" or "goar matobang" from "name of the grandfather" (called "ompung") of our own, but the name of our grandfather was none of his clan, which was the name ("goar harajaon") that must be worn as the official name after she marries implementation a traditional wedding ceremony. titles given name was usually specific to each clan, for example, are like "Jasinaloan", "Jagunung", "Japarlaungan", "Japarlagutan", and so on to be worn until the end of his life. however, it often happens that the name given to the traditional wedding ceremony was not formally used are like in the implementation of traditional ceremonies or rites (diseut "orja", which is called joy "siriaon", while the nature of grief called "siluluton"). Things like this do not seem to be an important issue for people Mandailaing, so ttidak ever have problems with such events (men who have customarily married but after marriage she was not wearing a "goar harajaoon" or "goar matobang"). 

But when viewed from the other side, for example, that there are thoughts (ideas) with respect to the other, such as the emergence of a strong suspicion in our minds that that buduya clan was actually characterized not indigenous or native culture Mandailaing people. Having done a traditional wedding ceremony, rarely "goar harajaon" was used so for example, when formally ceremonial or rites performed in Mandailing. Many examples, such as peer colleagues to do so, including compatriot brothers were educated and people pretty much know the customs of society Mandailing. Apparently they use constantly is "goar ni daganak" (the name of the new children are born), even though they would have received "goar harajaon" in a traditional wedding ceremony. 

If observations from one side, there is likely clan in Mandailing it's actually not indigenous or "native culture" Mandailaing people, because clan this seems unlikely harmony or harmonious with the cultural elements of other Mandailaing in totality, where the custom as a culture systems are generally not separated from each other (integrated). For example, let's take a look at the customs or culture related Mandailing eye system mengerjkan attau manage rice crop in the fields that they are no custom called "marsialap ari" (alternately working the fields others are joined together). In the tradition of "marsialap ari" can actually be carried out not as the determining factor is the "clan", but because they reside in the same settlements as "banjar" (in Mandailing there are 4 settlements began the smallest is the "banjar", greater than the "banjar" is "pagaran", bigger than "pagaran" is "lumban", and the last is the biggest "huta" or "banua"). Residents who live in the "banjar" it "markoum-koum" (the existence of kinship because of marital relationships) and many clans are different in the settlement ("banjo") they were, not only inhabited by the "clan" only, but many clans in Mandailing Tradition "marsialap ari" can not be done if only by a group of people who "samarga" (the offspring) are in a place of settlement, because if the work is done by people who "samarga" course called "sabagas", "saompung", and the "sakahanggi" ("sisokot"). Precisely, because kinship by marital relationship that (not blood relations "samarga") which became the basis of the implementation of culture "marsialap ari", so the tradition of "marsialap ari" was done is because they are one the settlement ("sabanjar ') that" markoum-koum ", not because they are "marsisolkot" (the offspring). 

So also in the case of "margondang" or even "manotor" there is no clear relation to the clan. It seems clear that based on the names of the repertoire (music composition) of "tortor", "gondang", and "gordang". For example, "tortor naposo nauli bulung", "tortor namorapule", "tortor namora-mora", "tortor anak boru", "tortor suhut", and so it seems more closely related to social status (kinship system, not a clan). The proof there is no "tortor nasution". "tortor Lubis", "tortor matondang", and the like. Although some say that the clan is crucial as "identity", but instead of the most proven evidence, namely "saro" (language), "language indicating the nation" where it is clear that language as a tribal identity, not a clan. While the music cultures are like "gordang sambilan" can indeed be used as "identity when necessary. Related another thing, as Huta Godang as a place of settlement in Mandailaing Julu make "fruit" as their identity is "kantang tanagodang "(potatoes), and Maga which is also a residential place in Mandailaing Julu with "unte manis" (sweet orange"). Back to the problem of art-culture, at least "panjeir" (singer jeir) often mentions her children woman Lubis clan being "manortor". The example was his "manis-manis" (sweet), or girls Nasution clan being "manortor" was also pretty ones. Such a phrase contained in the lyrics of his song. So, which is why it can be said that the clan was not the "original culture" Mandailaing people, even clan that has existed for hundreds of years to exist in Mandailing. 

Start author of school graduated from childhood to senior secondary (SMA 108) living in Kotanopan (Mandailaing Julu). After graduating high school 108 Kotanopan, because the community in Medan has been studied at the Faculty of Letters, University of Sumatera Utara (USU), especially in ethnomusicology courses, and after mating with a woman bleed Java (East), then society in Jakarta with many people Mandailaing. Actually, quite a lot of work that is closely related to the well in the village of indigenous Mandailaing halamann, in Medan and Jakarta. But not entirely be done properly because there is often a "problem" with the issue of "clan" in a society that Mandailaing in three places, so often told friends in Mandailaing language: "Angkentong ... patunda Alak na ni sian ahaan dei ..., kasidunggan nga tarpature be denggan karejontaon! Approximately like that's what happened, which is closely associated with problem-problems of clan. From it all again I say that the clan was not the original culture Mandailaing people. Precisely klau viewed from one side, clan that is one of the factors that hinder the progress of society itself Mandailaing, thus it true? That is why it is very necessary for us to discuss together! 

So if the clan was not the original culture Mandailaing people, why clan already exists in Mandailaing until several generations (berratus-hundred years) ? Hall was probably due to several things happen. First, customs or culture clan that brought people to Mandailaing, but not known for certain who the person who took it. Tradition clan was likely origin of the tribe or foreign nation. So the clan when it might be something like "the longer trend models". Because there are other tribes who have been clans, which is pretty great anyway they see people who have a clan it, so that they (the Mandailaing) would want to have a clan also make it look "similar" with other tribes who have been clan. When in fact if they are observant enough, the actual clan was not suitable (not in harmony) with the correct customs or culture of their existing first (custom nature as a system that has been integrated as a whole). However, because they had looked tribes Together with clan was "terrific" once, so they were eager to have a clan. Second, the clan in Mandailaing it more or less like any "coercion" of a group of immigrants. Culture clan is applied on the grounds it would be easier to regulate and foster the Mandailaing after got clan. Because on the basis of their knowledge, if the clan has been applied to the Mandailaing, then it must be easier to regulate and direct the people Mandailaing because it is rather "stubborn". Such knowledge of the immigrants, if the clan has been applied to the Mandailaing community, they confidence, will be much easier to organize and promote the Mandailaing. Fact, they may not actually have a lot of knowledge about the culture of clan, whether the clan that harmoniously (harmonious) correctly with the cultural elements Mandailaing or just the opposite, they actually do not know exactly! How it, they themselves were actually learning new customs (culture) in his own country, and also learn a new culture of other tribes. Clearly, they might actually not understand well the "ins and outs" of indigenous or tribal cultures they visit it, including tribal Mandailaing. Third, there may be a form of "engineered" to particular interests, we do not know. And probably many more other interests, but now can not be described. If there is a chance later looser, maybe we can connect an explanation on this issue. So it must be stressed once again, that the clan was not the original culture Mandailaing people, because no appropriate (not in harmony) with elements of other Mandailaing culture, which, as we know that it tends to customs or culture is a unified whole and integrated total. 

It is certain there are people (Mandailaing) who does not agree with the author in connection with the problem of clan of this, all the more so because of the existence of clan has lived for hundreds of years in Mandailing. So perhaps there who think: "Ah, mana mungkin itu, karena ‘marga’ itu sudah menjadi identitas yang sudah ratusan tahun lamanya bagi orang Mandailing !!!"  Indeed, but as already explained that the issue of culture clan is not appropriate (not in harmony) with elements of other Mandailaing culture, and there is a possibility (the downside) that the existence of clan itself to be one of the factors inhibiting the progress of society Mandailaing itself. Due to the nature of the clan was personal (individual). But otherwise when the customary "Dalian Na Tolu" ("markoum-sisolkot"), such as Mora, Kahanggi, and Anak Boru, the functional nature. That is, if the man has a position and function as Mora, Kahanggi, and Anak Boru must automatically. both in ordinary life and in day-to-day implementation of traditional ceremonies and rites ("orja") berifat "siriaon" or even "siluluton", he (the man) has had duties and responsibilities in life community ("markoum-sisolkot"). Because in essence, though not optimal very low) the ability of a person in the tradition of "markoum-sisolkot", but he still has a role and function of the socio-cultural life in order as Mora, Kahannggi, and Anak Boru. Whereas the clan more supporters are personal and only consists of a kinship system, namely "kahanggi" or "sisokot", which is not so great influence in the customary "markoum-sisolkot." On the other hand, social status (Dalian Na Tolu) was supported by three groups of kinship (Mora, Kahanggi, and Anak Boru), where each person Mandailaing equally as well have the position and function of all three (Mora, Kahanggi, and Anak Boru) in the context of traditional ceremonies ("orja") which held by "suhut "(executive orja) are different though. But clearly, everyone Mandailaing in social life ("markoum-sisolkot"), because they adhere to the social system of Dalian Na Tolu, certainly serves as Mora, Kahanggi, and Anak Boru (all three). 

When term of layered-lapisnya culture /civilization that once existed in Mandailaing, like in the stone age inhabitants is Leso, Langkeso, etc., until the existence of Alak Siladang in Mandailaing Godang (Panyabungan) and alak Ulu in Mandailaing Julu (Muara Sipongi) is quite clear there is no clan when it was, but after the arrival of Alak Koling (Tamil Nation of South India) which many build their worship centers (Hindu-Buddhist) is "Mandala Holing" and the influence of Islam so that they are the majority ultimately even become devout followers, while in the lives of people (occupants) previously was with the belief system that anamisme-dynamism "Sipelebegu", the worship of various kinds that they view as sacred as "Begu" (ancestral spirits), tor (hill small), batang aek (river), guo-guo (caves), and so on, which at that time also there is no clan, that there is a variety of custom traditional. Culture related to "old religion" (Sipelebegu) as Etek, Gondang Boru, Tortor, Gondang Dua, Gordang Sambilan, Gordang Lima, and so on as an important part daro rites (rituals), which was still in existence until now, which may be supported by the existence of a" the new concept of too ie "ombar do adat dohot ibadat". 

Thus, there was a time it was customary or cultural change, even some that are already "dead", as the music culture "tulia" played in the tradition dating young Mandailaing formerly the "markusip" (see Edi Nasution, Tulila: Muzik Bujukan Mandailing, Penang-Malayasiia: Areca Books, 2007). That happens because as the owner of the indigenous peoples (cultures) it also has changed, with the understanding that the essence of the culture was actually "change" itself because it is definitely going to happen. 

In please do not let anyone misunderstand, that possibility once "clan" it is a culture that is very suitable and also very useful for other tribes, but according to the results of observations (including empirical experience), clan is not suitable for ethnic groups Mandailaing as clan was not harmonious (integrated) with the elements of their kebudadayan others, such as oriented to the ideals of "progress together" (public interest). Once again dihaharap we do not misunderstand the issue of clan, because all the thoughts that had been poured just limited to this "discussion" that I think are quite interesting. 

One alternative solution to the problem of clan "in Mandailaing probably a (man) can continue to use the name" clan "in back his name until he was legally obtained "goar harajaon"("goar matobang") after mating ("marbagas"), and after "marbagas" so that he should still be (mandatory) wearing "goar harajaon" instead of "goar ni daganak" (behalf of the children). Together with the "clan", or there is another better solution? 

~o0o~

Namora Pane Bosi

Brief History Lubis Clan in Mandailing Julu (1)

By Edi Nasution

In the region there Upper Mandailing (Mandailing Julu) folklore about the history of the Lubis clan is descended from a character named Namora Pande Bosi, was a famous blacksmith leading expertise and had two twin boys named Baitang and Langkitang. After his Baitang and Langkitang adult, independent and well-established. then Namora Pande Bosi corresponding ancestral customs of yore, told Baitang and Langkitang (family with his entourage) to open a new huta to a place, where there is a meeting (Partomuan) two rivers that flow from the two conflicting right direction (in the language of Mandailing called Muara Patontang then that's where they opened a new settlement a good place.

fter a long wandering finally Langkitang and Baitang ((family with his entourage) find Muara Patontang in Kota Nopan (Mandailing Julu). And they then opened a new settlement at that place in two opposing river estuary, in Aek Batang Gadis ie: Aek Singengu and Aek Singangir they named Huta Nopan to in memory of their mother's place of origin (Baitang & Langkitang).

Baitang continued on up to the Upper accordance with the mandate of Namora Pande Bosi partomuan (meeting) two rivers namely: the girl with Aek Ulu Pungkut then founded a new settlement called Muara Partomuan (Lubis Partomuan), where Baitang founded the first settlement which is now called Muara Pungkut. Baitang have the toughness or extraordinary dexterity, as it was named the "Lubis Singasoro or Lion Pounce, (because there are events where a group of people who were panning for 'gold gang' Baitang to harm her, but Baitang can conquer everything and makes his slave).

Lubis descendants inhabit Singasoro ranging from: Muara Partomuan till kingdom Manambin Lubis, Ulu Pungkut until Huta Nagodang, Lumban Balian, or Tamiang, Tor Panjomburan and Tadangka Dolok, Tobang until Silugun, Pakantan Dolok and Pakantan Lombang.

Lubis village in Mandailing have distinctive characteristics, which are always built near the mountain such as: (1) Traditional Tamiang kingdom located at the foot of Mount Tor Sijanggut and river valley (aek) Batang Gadis; and (2) Kingdom of Pakantan Dolok and Pakantan Lombang the villages into the area located at the foot of Mount Kulabu and close to the Batang Gadis watershed.

Not long after her son left Baitang and Langkitang, Namora Pande Bosi died and was buried in Hatongga. All descendants Baitang and Langkitang that spread across the land and Mandailing Julu especially in other places recognized as Mandailing people surnamed Lubis.

Based on the research literature civilization Buddhist/Hindu ancient times, mentioning among other things:

First, according to ancient scriptures of Buddhism and Hinduism, a temple established in nearby "a place to have fun" the gods. Tops and hill slopes, areas of volcanic activity, plateau, river banks and lakes, dan meeting (battle) of two rivers is considered to be a good location for the erection of a temple. 

Second, in Mandailing, particularly in the area of ​​Padang Lawas, the site of dozens of Indonesian classical era heritage monument (Portibi), said biaro better known by the public as a substitute for the word temple. Biaro word itself comes from the Sanskrit word, which originally meant monastery where monks gathered porch or take a walk. Later in the Indonesian word be convent or monastery which means where the monks or priests (Koestoro et al, 2001). In the Hindu tradition known construction of the presence of several provisions, among others: the placement of sacred buildings near the water (tirtha), both in the river water (especially around meeting/battle two streams), lakes or the sea. In conditions where no geographical objects containing water, it must be made holy pond in the courtyard of the building. He also explained that another good place for the erection of a building on top of the mountain is sacred, the slope, mountain, forest, or in the valley (Kramrisch, 1946). We know that most temples in Java erected near the river flow. That Borobudur occupy land at the confluence of the River Progo Opaque, and also Biaro/ temple Sipamutung in Padang Lawas South Tapanuli Barumun established at the confluence with the Batang Pane.

Third, in the opinion of the author Namora Pande Bosi message to his son Baitang and Langkitang to open the kingdom and the new settlement between the two rivers that flow from the two conflicting right direction (the battle), it turns out that the principle of/ konsep culture-civilization concept derived from existing Buddhism in Padang Lawas, namely: where Biaro Sipamutung in Padang Lawas-South Tapanuli established between the confluence Barumun river with the Barumun Pane river.

Fourth, so the history of the descendants of Namora Pande Bosi (Lubis), Hindu civilization also uses the name as the title of king with the title Radja Alogo Partomoean And the name of the king as Partomuan Lubis, Dolok Patuan title.

Fifth, according to ancient scriptures of Buddhism and Hinduism meeting between the two rivers symbol of fertility Agriculture. Water also symbolizes fertility, or a symbol of life itself. The water continued to flow as life continues, and life goes on like water flow. There is no life on Earth without water strut, because the water becomes very important maintained continuity, sustainability, fertility and purity.

Notes on the use of water resources currently Mandailing region, among others: there are several terms that are given to the water source in the region Mandailing, where the river is called the batang (stem); tributary called aek, or twigs called rura and springs called mual ('nausea'). The names of many river or estuary even be used as a reference the name of the Mandailing settlement. In Mandailing community, the existence of the river and creeks that surround their settlements multifunctional role, as bathing, washing and drinking water and latrines, irrigate agricultural land, support the social function of culture (eg ceremonial patuaekkon boru), religious (supporting the implementation of worship), and also the economy (search for gold like manggore, fish, building materials such as sand, gravel and stone). In other words, for the water Mandailing a "fountain of life" which also was entangled with social institutions, cultural, economic and ecological.

Life in those days, people are Buddhist and animist (megalithic) coexist where there is an exchange of culture, customs, ancestral values ​​and outlook on life before Islam entered the Land Mandailing and South Tapanuli. Suryadinata argued that "ethnic" or ethnic group originating from a common ancestor (real or imagined) and usually has the same roots as well, although not always the case. The formation of a nation is the sense of belonging to a common heritage and a desire to live together.

In Raja Panusunan Mandailing all derived from a single lineage, namely: (1) the descendants surnamed Lubis in Mandailing Julu one offspring Namora Pande Bosi; and (2) the descendants surnamed Nasution in Mandailing Godang one Sutan Diaru descent.  KRaja Panusunan  met in ctivity of indigenous as the "Mardomu Daro".

Mandailing Julu has six (6) Raja Panusunan, which consists of: (1) Lubis Si Baitang; lowering Lubis who became Raja Panusunan Tamiang region, Manambin and Pakantan; and (2) Lubis Si Langkitang; lowering Lubis who became Raja Panusunan Singengu, SayurMaincat and Tambangan regions.

Julu Mandailing region (upstream) means Mandailing area located in the upstream portion of the Batang Gadis river that crosses the Mandailing region upstream to downstream.

Posts about Namora Pande Bosi By Mohammad Said in booka, Soetan Koemala Boelan (Flora) is: "In 1887 the Dutch authorities that are known by Gunung Tua (Padang Lawas), Raja  save a heritage of copper statue, known as the statue of Lord Lokanatha (one in a thousand name of Lord Shiva). statue was taken Netherlands and is now housed in the Museum Center, Jakarta. Sarnaja Brandes who immediately examined the statue, successfully translate the text in letter Kawi" as follows:

The Brandes beginning inscription translated sentence above to the Dutch language as follows:

"Heil" Çaka-jaren verloopen 946, in maand Caitra op de dag van den derden Lichte helft and de maand of vrijdag, toen heeft Surya, de Meester did styl van den SMID). Heere Lokanatha vervaardigd ... "

Translation into Indonesian is: "Long live the 946 Year Çaka Caitra month, day 3 coincided Juma'at adults that Surya, panda iron, finish carve (sculpture) Lokanatha god this ..."

Shown in the original text of Surya figures, called jurupandai. In the Dutch language copy reinforced with SMID Meester term, which means that no other blacksmith. It immediately reminds us of the name Pande Bosi, he explained Namora Pande Bosi. From carving it can be understood that the Solar has managed to make a statue of a god or Lord of the course to be personified idol of the adult populace. An expert and without worrying about falling to be coached copper idol, rather than a haphazard or ordinary artisan. He is of course in addition to the expert who is also a prominent and highly respected berderajad. Somewhat unusual with that name also makes us direct question, whether the character was not known to the ancient character of the people named Namora Pande Bosi. Surely not just a coincidence that there is a statue maker jurupandaide Meester SMID Lokanatha Lord Copper, while there are also clever Bosi known by the people over the centuries. From other sources may be added, that before Namora Pande Bosi living in Hutalobu Hatongga Sigalangan there's more named Namora Pande Bosi, the grandfather (grandfather) of grandparents Namora Pande Bosi is in Huta Lobu aforesaid. The Namora Pande Bosi I lived in Padang Bolak Ruar Tonga (Sahit ni Huta).

There are three (3) days of predictability regarding the generation of Namora Pande Bosi and his descendants were.

First, the generation of the solar age 946 years or about the year 1024 AD, as Surya is a noble interpreter blacksmith skills and leading;

Second, generation Çaka year 1287 (1365 AD) empire in Mandailing which must be led by a leading figure, named Namora Pande Bosi; and

Third, the generation of a younger age is only about the 16th century AD According to legend / pedigree (stamboom) is done or kept by the descendants of Raja Panusunan Soetan Koemala Boelan is kingdom ofTamiang in Mandailing.

~0~

Gandoang. June 27, 2014

(from various sources)

'Marga' and 'Patrilinealism'

UNDERSTAND 'PATRILINEAL' AND 'MARGA'

IN MANDAILING JULU

By Edi Nasution

In everyday life in Mandailing Julu, a person rarely ask the name of 'clan' of others who are communicate with him. Question someone to others who come to a 'huta' (village) about 'who' himself, not the name of 'clan', but the name 'Tobang' (father of fathers), 'ompung' (grandfather), 'father' (father), or 'who relatives' of the person. In other words, a person rarely ask other people with the words: "Aha do margamu?", but more often with the words: "Ise do tobangmu?", "Ise do ompungmu?", "Ise do your father?", "Ise do amangtuamu do?", "Ise do amangborumu? ", "Ise do tulangmu? "and so on.

In addition to having a surname like Lubis, Nasution, Pulungsn, Batunara, Matondang, Daulae, Rangkuti, Parinduri and so forth, tribal Mandailing also adopts patrilineal in their socio-cultural life, is a customary patrilineal society that regulates the flow of offspring derived from paternal. This word (patrilineal) is often equated with patriarchal or patriarchy, although essentially different meaning. Patrilineal derived from two Latin words, which is pater meaning father, and linea which means line. Thus, the mean follow patrilineal lineage is drawn from the father's side. Meanwhile, the patriarchate is derived from two Greek words, namely putter which means "father", and archein meaning rule. So, patriarchy means power in the hands of the father or the man. This is different from the Minangkabau tribal adopts 'materialime' and 'ethnicity' as Andomo Koto, Balaimansiang, Banuampu, Banuhampu, Bariang, Bejo, Bendang, Body, Caniago, Dalimo, DalimoGuci, Jambak, Kalumpang, Kampai, Koto, Kutianyie, Kutianyir, Lamu, Lubuk Trunk, Malay, Mandahiling, Mandailiang, Mandaliko, Mansiang, Pagacancang, Tanjung Pagar, Panai, Panyalai, Pataping, Payobada, Penago, Piboda, Piliang, Banana, Pitopang, Pitopang, Rajo Dani, Salayan, SaloSalo Sikumbang, Simabua, Simabur, Sinapa, Singkuang, Sipanjang, Sipisang, Sumagek, SumagekSumpadang, Napa River, Supanjang, cape, Tigo lareh and Tubu.

The word 'materialism' is composed of two words namely 'material' and 'isms'. 'Material' can be understood as "material; objects; everything looks". But conceptually 'materialism' is a view of human life that are looking for everything including the basis of human life in the material realm solely, to the exclusion of everything that overcome natural senses. Meanwhile, the people whose lives are oriented to the material referred to as 'materialist'. Arguably the nation or tribe-Saxon 'materialism' is the bearer understand (teachings) materialism or also people who are concerned with the material alone (possessions, money, and so on). 'Materialism' is understood in the philosophy that states that it can be said that there really is a 'material'. Basically all it consists of 'material' and all phenomena are the result of material interactions. 'Matter' is the only substance. As a theory, 'materialism' including understanding monistic ontology. However, 'materialism' is different from ontological theories based on 'duality' or 'pluralism'. In providing a single explanation of reality, 'materialism' opposite 'idealism'.

According to the experts, 'materialism' does not recognize entities such as non-material: spirits, ghosts, demons and angels. The only reality is material and everything is a manifestation of the activity of the material and the material in which the activity is immortal. There is no first mover or first cause. There is no life, no thought is eternal. All symptoms of changing, finally surpassed existence, which is returned to the base material of primordial, eternal, in the form of an eternal transition of the material.

The words 'clan' is derived from the language 'Sanskrit', ie 'Varga' meaning 'warna' (color). 'Highways' it means' group' or 'fathers' people' are derived from a common ancestor. In this case, it's been a long time that not a few people who no longer wear Mandailing 'surname' as they practice taking the Arabs 'tribal name' and the Tionghoa (China) uses 'the 'name she' them. Such as the nomads Mandailing in Land-Malaysian peninsula rarely wear 'clan' you indulge them is many do not know what it actually 'clan'. Sometimes, 'clan' that they understand just means 'brother' in a general sense. The nomads Mandailing there is the view that 'clan', 'tribe', 'silsilah' (tambo or tarombo) no useful in Malaysia but may be used in Sumatra. It is the attitude of 'double standards' of a 'bi-cultural' (Malay and also claimed Mandailing).

According Abdoellah Loebis, 'clans' in Mandailing Julu and Pakantan is like Lubis (which divided to Huta Nopan Lubis and Lubis Muara Soro), Nasution, Parinduri, Coal, Matondang, Daulay, Nai Munte, Hasibuan, and Pulungan. While the 'clans' in Mandailing Godang is: Nasution Nasution terbahagi to Panyabungan, mining, Borotan, Lancat, Jior, Tonga, Dolok, Maga, Pidoli, and others such as Lubis, Hasibuan, Harahap, Coal, Matondang (Hasibuan descent), Rangkuti, Mardia, Parinduri, Stone na Bolon, Pulungan, Rambe, Mangintir, Nai Monte, Panggabean, Tangga Ambeng and Margara (Rangkuti, Mardia and Parinduri origin of the 'clan')

According Basyral Hamidy M. Harahap and Hotman Siahaan, in Angkola and there Sipirok 'clans' as Pulungan, Baumi, Harahap, Siregar, Dalimunte and Daulae. There are also other clans among others Harahap, Siregar, Hasibuan, Daulae, Dalimunte, Pulungan, Nasution and Lubis in Padang Lawas.

The 'clan name' in Mandailing people, both men and women, came from their father (patrilineal). In the meantime, girls who marry retain the 'surname' of his father. Like the Arabs and Tionghua, Mandailing people have knowledge about the pedigree (tambo or tarombo) offspring once they get some history of their ancestors. According Abdoellah Loebis who wrote about the origin of the Mandailing in the magazine 'Mandailing' published in the field in the early period of the 20th: "... that there is still a legend holding down-derivatives, namely clan Lubis and Nasution, as it has been written by the late Raja Mulya former Kuriahoofd (area) Aek (River) Nangali ... ", but this does not mean that the" clans "Mandailing others do not maintain" pedigree "them. Usually in a 'Huta' (village) in Mandailing there are two or three 'marga' and major 'marga' the marrying interbreed. Indigenous Mandailing prohibit marriage between 'clan' are the same, for example by Lopez Lopez, and couples who violate this rule will be punished.

In the early period of the 20th, many people Mandailing of South Tapanuli  who have lived for generations in eastern Sumatra, but do not use the name 'marga' them as they shelter under the 'royal Malay' is supported by the Dutch colonists. So is the case in Malaysia. But after the Japanese occupation, the social revolution erupted in East Sumatra oppose Malay kingdoms, and people too early uphold Mandailing their own cultural identity. The same revolution is not applicable in Peninsular Malaysia, Dr. Ariffin Omar in his 'Malay nation', said that the Mandailing in East Sumatra began using the name 'clan' as their widespread rejection of culture, identity and Malay kingdoms, and along with that also promote their indigenous culture, namely Mandailing. As said Lubis Arif, chairman of the author akhbar 'Soeloeh Merdeka' and 'Mimbar Umum' in the time of social revolution, "should someone be ìmasuk Melayuî that they also may out from Malay".

History demonstrated that the identity of 'tribes' have 'exchanged face' with displacement (immigration), marriage, occupation and political protection. However the current 'ethnic development' that hit the world today have revived their culture, especially true among immigrants and minorities.

Refreces:

Drijarkara, Pertjikan Filsafat Jakarta: PT. Pembangunan Djakarta, 1966.

Lorens Bagus, Kamus Filsafat ,Jakarta: PT. Gramedia Pustaka Utama), 2000,

Ariffin Omar, Bangsa Melayu Malay, Concepts of Democracy and Community 1945-1950, Oxford University Press, 1993.

Abdoellah Loebis, Riwajat Mandailing, dipetik dari Mangaraja Ihoetan, Riwajat Tanah Wakaf Bangsa Mandailing di Soengai Mati, Medan, 1926.

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

Edi Nasution

Mandailing people in Medan Tembung district

"MEDAN TEMBUNG” AS THE SETTLEMENTS

NOMADS MANDAILING PEOPLE IN THE DELI LAND

PROLOGUE

Mandailing people are "nomads" (called "pangaranto") in various regions of Southeast Asia like to “Tano Doli” (East Sumatra), Minangkabau (West Sumtera) , Peninsula Land (Malaysia), and so on. While overseas territory where they call "pandaraman"). Long before the Dutch colonial power came to the Land of Dell, Mandailing people have migrated to the Land Deli and there they have a pretty good social relations with the Malays and other tribes.

When a person is young people (called "poso-poso") in Mandailing want to migrate to another area, usually a young man's parents carry a special traditional ceremonies such as traditional ceremonies "mangido doah" inviting people - relatives they (mora, kahanggi. and anak boru) and also a religious leader to come together to pray for the young man 's departure to migrate to a particular region . Typically , the certainty of the departure of the youth to migrate to a particular region because it has been approved by the families of relatives already in the overseas territories.  The traditional ceremony was held before the kepegiannya wander in the hope that the boy remain always healthy, and can be tried as well as possible to improve their standard of living in the shoreline.

After public transportation buses such as ABS and ALS, usually the young man who would wander it delivered by people - relatives with her parents to a large roadside. From that place he usually ride public transit bus that took him to places such as overseas jaun enough to Doli (Deli Land).

MEDAN TEMBUNG DISTRICT

Tembung Medan District is one district that is located in the municipality area of Medan. Most of the population in the district area is the field Tembung ethnic Mandailing , rest there are ethnic Malays, Javanese, Toba, Karo, and so on. Geographically districts bordering Medan Tembung District Struggles in the West, Deli Serdang regency in the East, Medan Denai District in the South, and also the Deli Serdang Regency to the north . In 2001 a population of 134 113 inhabitants with vast districts (Medan Tembung) is 7.99 km and the population density 16,785,11 soul/km.

Medan Tembung District consists of several villages, namely: (1) Kelurahan Tembung; (2) Kelutahan Bandar Selamat; (3) Kelurahan Indra Kasih; (4) Keluhan Siderejo; (5) Kelurahan Siderejo Hilir; (6) Kelurahan Bantan; and (7) Kelurahan Bantan Timur. Among the 7 (seven) villages in the Medan Tembung district was not all urban villages Mandailing ethnic majority, only a few villages which majority ethnic peduduknya Mandailing, namely: (1) Kelurahan Tembung; (2) Kelurahan Bandar Selamat; (3) Kelurahan Bantan; and (4) Kelurahan Bantan Timur. In the implementation of the Village 's fourth marriage in society Mandailing still often performed according to the customs of their heritage.

 Community Social Organization as a confirmation Mandailing Mandailing Community Integration in Overseas. That is, that although human beings are born alone, but in the next life requires of others (society). By design it is also formed several groups with each forming leaders and certain rules that must be adhered to by all members.

The existence of a community in an area generally recognized because of the social organization of the community, especially people that are migrated. Similarly Mandailing community in the city of Medan, Medan Tembung  districts particular, where Mandailing community is inseparable because of the social organization formed by the people themselves. The social organization is usually formed based on common objectives, namely tighten the relationship and maintain customs that already exist in order to remain sustainable.

Usually these social organizations formed by two categories , namely : ( 1 ) Name of the clan; and (2) Name hometown. Based on the clan name , clan similarities that make people form a social organization, because in society Mandailing if one person to another has been a clan then they assume that they are brothers. Sense of brotherhood as a clan which makes them the form of social organization . For example: Ikatan Keluaga Nasution (IKANAS). While based on hometown name, derived from the same hometown makes people form a social organization, karana in Mandailing community if it comes from the same hometown so they thought they were brothers. For example: Ikatan Keluarga Manambin (IKM).

MANDAILING COMMUNITY IN THE DISTRICTOF MEDAN TEMBUNG

'Community' meaning can be interpreted as a living entity that humans interact and behave according to a certain custom systems that are continuous, where each member is bound by a sense of shared identity.

Mandailing community in the Medan Tembung district  consists of two parts: (1) Public Mandailing born and raised in Tano Rura Mandailing, migrated to the field and interact with other people like Karo, Toba, Javanese, Malay, and so on; and (2) Community Mandailing born and raised in the District of Medan Tembung, automatically blend in with the culture of the community is another culture in local communities, namely: Karo, Toba, Javanese, Malay, etc. Assimilation will appear later in the show " plain flour " which is the interaction with the Malay culture. Fresh flour is one of a series of a whole series of traditional wedding ceremony in Medan Tembung district.

LIVEHOOD

 Mandailing community in Medan Tembung district known for small industries, ie rattan, which is almost the majority of the population is living in the rattan industry. Likewise Mandailing people in this district who worked as craftsmen or traders rattan cane industry. But in addition to these professions, there are other professions such as teachers or employees of the local government.

LANGUAGE SYSTEM (SARO MANDAILING) AND KNOWLEDGE

Language is one of the cultural elements of the seven elements of other cultures. The language used by the people in the district Mandailing of Medan Tembung is Mandailing language, and is still used in Mandailing area and in other areas in the colony in the implementation of community among Mandailing people. 

People (alak) Mandailing as one of Indonesia's ethnic group, that inhabit the interior of the west coast of Sumatra island, also have a Mother that Hata Mandailing (Language Mandailing), but more often they call "Saro Mandailing". According Z Pangaduan Lubis [2010], has traditionally consisted of five  Mandailing language diversity: (1) Hata Somal, is the diversity of languages ​​used in everyday conversation; (2) Hata Andung, a kind of English Literature variety, which is specially used in the old days when the bodies lament the death ceremony (called: "mambulungi") and also a girl who mourn in front of his parents at the time of departure will leave them for the next taken to the groom's family; (3) Hata Teas Dohot Jampolak, is a variety of language specific invective used when things happen that are not either (a quarrel or a fight); (4) Hata Sibaso, is a special variety of language used by the characters Sibaso (medium intermediaries real nature and the supernatural) when it is in a state of trance and is also used by Datu (traditional healers) in the time to treatment; and (5) Hata Parkapur, namely Sirkumlokusi variety of language that was used by the search Mandailing camphor when in the woods.

Pangaduan Lubis added, that in addition to a wide range of language Mandailing fifth the past Mandailing people also have a variety of other languages ​​again called Hata Bulung Bulung (Leaves Languade). Different from ordinary language, which is used as the words are in Hata Bulung Bulung leaf herbs in Mandailing language called bulung-bulung. Foliage used is the leaves that had his name rhyme with the words contained in the language of Mandailing. For example, the leaves of plants is named hadungdung used to convey word dung (after); leaves of plants named sitata used to convey words hita (us); leaves of plants named sitarak used to convey the word marsarak (split); leaves of plants named sitanggis (incense) is used to convey the words of weeping (crying); and leaves of plants called pau (fern) is used to convey the word Diau (on me); leaves of plants named podom-podom used to convey words modom (sleep). If for example, all the leaves are delivered by a young man to his lover, the lover will understand that the young man told him: "dung hita marsarak jolo tangis au anso modom". It means "after we parted ways , I cried first and could fall asleep".

 Generally users Hata Bulung Bulung is the youth (called Naposo Nauli Bulung), especially at the time they were dating. In the past, dating activities (romance) between boys and girls in society Mandailing absolutely should not be done openly. Relationships and dating activities must be kept secret or done in secret. Therefore, if two young people who are dating to convey something in between them, then they use Hata Bulung Bulung. And if a lover to convey leaves as a "love letter" to her boyfriend, he must do so in secret. For example, by putting the leaves in one particular place that they have agreed and are not known to others. Secretly they are dating it will visit the secret place in turns, to see if in that place there is a "love letter" that consists of certain leaves.

At the present time, Hata Bulung Bulung and use the complete loss of cultural traditions Mandailing community. Similarly, the wide-range of languages ​​mentioned above, except Hata Somal who still continue their use in everyday conversation. The extinction of a wide-variety of language is so rich that it is very detrimental to Mandailing own citizens, even detrimental to the nation of Indonesia as a wide-variety of languages ​​is a wealth of ethnic culture (Mandailing), which nearly became extinct when it's impossible to turn back.

 In addition to having its own language, the ethnic Mandailing also has its own alphabet, called Huruf Tulak Tulak. In the past, these characters are not used to record history or write, but to write Tree (family tree). It is also widely used to record the traditional medicine and the science of forecasting in a traditional book called pustaha.

 In terms of phonological , according Jasinaloan , Mandailing language is applying syllabic language and written in the past in a traditional script called Tulak Tulak Letter ( alphabet Mandailing ) consisting of 21 phonemes: a, ha , na , ma , nga , la , pa , ga , ja , ba , ta , ra ​​, sa , da , ka , ca , it , wa , i , yes , u. Phonemes are represented with 21 Induk Ni Surat ("Parent Letter") and 5 Anak Ni Surat ("Children's Letters") as follows:

When examined more deeply, according Jasinaloan again, there are some characteristics that are quite prominent Mandailing language, among others:

First, the phoneme "k" velar and glottal stop at the end of the word denoted by a sign, although different in nature, such as the word "tits" significant "drops" and "bowel movement"; "Sosak" means "fast" (rush ) and "shortness" (breath); "Flare" means "laughter" and "mocked"; "Etek" means "aunt" and "percussion instruments from bamboo". 

Second, the use of sound ( letter ) vocals are very prolific and varied as well as the following examples: 

sa : sarsar, saksak; si : sirsir, siksik; su : sursur, suksuk; se : serser, seksek; so: sorsor, soksok.

ta : taktak, tartar; ti : tiktik, tirtir; tu : tuktuk, tultul; te : tektek, terter; to : toktok, tortor.

pa : pakpak, paspas; pi : pirpir, pispis; pu : Purpur, puspus; pe : Perper, pespes; po : porpor, potpot.

Third, there is a word consisting of vocal groups such as: auditor, uai, ee , and aa. For details, can be seen in the sentence: uai iaua he au i ( meaning: "well I was going"  consisting of twelve vocal group that has never been discovered , such as the shape, in the Mother Tongue owned by other ethnic groups. In addition, the vocals alone can function as a single morpheme as: "a" in the word number Adua (meaning "two" ); "I" can mean "i "  (ie ima word, which means "that") and the prefix "in" (for example isadu word, meaning " there") ,  "e" means "hi" , "u" means "me", and "o" which means "yes" or "you".

 Fourth, greatly affects the intonation on the word meaning. On the basis of the word " bagasse "for example, was instrumental tempo pressure determines the meaning. Ba'gas word meaning "house", while bag'as means "inside". Other examples such as the word "parmangan". With different pronunciations can be significant: (1) like to eat; (2) the money used to buy food; and (3) how to eat. So also with other forms such as da'bu means "drop", and Dabu "means" in a state of falling". 

Fifth, the "root" was instrumental in the establishment of basic words. To detail can be seen in the example the following words: (1) antuk, batuk, kurtuk, lantuk, maturutuk, potuk, retuk, sotuk, tuktuk, utuk; (2) apit, ubit, lompit, sipit, pitpit, jungkit, dalkit, gigit, ancit, singit, rongit, angit, arit, sirit, gorit, ririt; (3) andarohot, dapot, dohot, lolot, morot, korot, sorot, porot,, potpot, lampot, sangkot, sungkot, singkot, sohot ,ngot, tungkot, ingot, sirohot, salohot, moncot, to’pot, topo’t. Of the three examples above each group has relevance meaning. For example the number one has a relationship with sound, in the second example relates to the relationship meaning something minimal, small, and almost, while the third example has a meaning relationship with the place, the process leading to or leaving the premises. 

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

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

Indeed, Hata Somal as Mother Language in Mandailing still able to hold up to a globalized world. But along with the development and progress made during the last decades on various aspects of community life Mandailing, so even this was Somal Hata has undergone many changes. It is characterized by the number of words derived from the uptake of other languages​​, especially those related to science and technology, which is used by students and scholars Mandailing people in everyday communication.It is not uncommon, that after words the uptake into Hata said Somal for them, but no longer the same sense understanding its origin. Examples such as the word "goose" which originally was "trademark" of the kind of goods (cauldron) with a logo image ducks geese, but then in another it means to be Hata Somal, namely "large pot". Thus the word "goose" is ambiguous animals (ducks) and a large frying pan made ​​of iron (metal). Similarly, for the words "Honda" meaningful trademarks and motorcycles. Another thing, for example if the first Mandailing want a piece of string to measure the length spanned by both hands (called: sangkolak, duangkolak, etc.), But now they are already prevalent use of meters and centimeters. In fact, if we look further and deeper will show how many words uptake has become an integral part of Hata Somal longer they use now. Instead, maybe not a few of treasury Hata Somal who already have long gone because they no longer use in their daily lives. 

Still fresh in my memory as a child at home, while playing with peers often one of us, there were wounded in the feet or hands because shards of glass, for example. To treat the wounds we quickly searched bulung balerang, which is a type of leaf vegetable grass smelled of sulfur, which is easily found growing just around the township. After bulung Balerang was found, without the need to be washed first, but immediately chewed in the mouth. After bulung Balerang it becomes smooth , then later placed on the wound so that the blood does not trickle continues. The difference with the current situation, there may be no longer children who know bulung Mandaling Balerang and usefulness as well as for those already used to treat wounds and more confident using the "ubat merah" (antiseptic) which produced the manufacturer and it must be exchanged for money ( purchased ) in the tavern. 

As I recall there was again a word that never again appear in everyday conversation people Mandailing, namely mandersa. In fact, the word mandersa which means "mosque", is a place of worship for followers of Islam, which had long been classified as followers of their religious and devout. Now they named the place of worship (prayer) musojid it with words, which certainly comes from the word "mosque". While the name of a place of worship that were smaller and simpler is suro, which means "mosque", still survive until now. Generally suro was founded on the banks of the river, such as along the Batang Gadis river which flows from south to north through the many villages in Mandailing. 

On the other hand, a trend that is happening in the Mandailing now, especially those who go abroad and then settled in big cities in Indonesia, although there are some of them that does not seem so respect to the existence and benefits of the Mother Tongue by no longer teach their offspring using the language of Mandailing, but not a few among them who still use Mother in communication, as in the "regular recitation" (so-called parwiritan) organized by the association of the owners of the grocery store (parwarung) in Jakarta, as many as 3 or 4 times a year. Parwarung community who still use Mother is also generally do not have high awareness and strong will so that his descendants were able to use the language of Mandailing in everyday life  This was probably due to the time and attention they are much taken for business activities, as parwarung, so that they can keep a decent living (survive) in the major cities. While in the old country (Mandailing) was probably only a few people really care about what and how they were later Mother. The cause may be relatively similar to what is experienced by the majority of the immigrants who settled in urban Mandailing, namely economic trouble. Those who live in the hometown, most of the farmers are still planting rice in the fields and cultivate a garden in traditional forest with limited land area anyway, so to be able to meet the needs of everyday life and the children's school finance they had quite a headache thinking about it.

RELIGIOUS SYSTEMS

 When Islam and Christianity have not entered the territory Mandailing, Mandailing community embraces a traditional religious system based on the belief of a man begu can make happy and hard . The traditional belief system called Sipelebegu. According to the concept of the traditional religious system proficiency level , which is the spirit of man begu are (ancestors) who have died or various kinds of "spirits" whether they are evil or that are not evil. 

The influx of colonial or colonial Dutch government to give effect to the area Mandailing religious system in Mandailing ground . Before the Dutch colonial government entered into prior Mandailing Mandailing area already occupied by the Padri leader Tuanku Imam under Bonjol . The arrival of the Dutch colonial government in addition to colonize also for the development of the religion of Islam , as well as the purpose of the arrival of the Dutch colonial government in addition to colonize also to the spread of Christianity in Mandailing .

The arrival of the Padri a big influence on the religious system in Mandailing, quickly accepted Islam as a new religion by Mandailing people replace their old religious system known as Pelebegu. 

After Mandailing embraced Islam, Christian missionaries spread Christianity, but Christianity spread of development is not so fast, because people Mandailing had already embraced Islam, and until now the Islamic religion as a guide for Mandailing community. But besides the customs also play an important role in life. Islam is the religion brought by Prophet Muhammad SAW who recognizes that God is One God and there is no god but Allah SWT. Religion Islam developed in Mandailing occurred after the second decade of the 19th century.

KINSHIP SYSTEMS

 Before discussing the kinship system, the first indigenous functionaries discussion. According Pandapotan Nasution (2005) indigenous functionaries are those that serve to organize and keep the custom can be well maintained . Indigenous functionaries consists of:

( 1 ) Raja (King), in the Mandailing community structure (according to research Commissie Kruese Stibbe), king consists of:

a) Raja Panusunan Bulung is supreme in accordance with the agreement and at the same time as King Huta ( dorshoofd ) in the hutanya own . King Huta is the highest king of unity some Huta .

b ) Raja Ihutan under the reign of Raja Panusunan.

c ) Raja Pamusuk is king under the rule of Raja Ihutan who led a huta.

d ) Raja Sioban Ripe is the king who is under the rule of Raja Pamusuk who dwell together in one huta .

 e ) Suhu is the king who is under the authority of Raja Pamusuk and Raja Sioban Ripe.

In addition to the king in a traditional ceremony there are some helpers king who participated accompany the king on the giving decisions in the customary meeting that Namora Natoras. Namora Natoras companion is king in the decision making when discussing or completing all of unity huta he leads and oversees the king in running the government .

Mandailing community kinship system is patrilineal kinship systems are based patrilineal, the nature of marriage in society eksogam (marriages performed between the clans). From this was born the marriage between the clans 3 (three) elements are interrelated to each other , give each other, accept each other, listen to each other and behave and act in harmony , harmony and balance. Leadership in the implementation of the customs and the customs upacaraupacara these three elements play an important role, these three elements are Natolu Dalian , ie mora, kahanggi, and anak boru.  

Dalian Na Tolu is interpreted as the buffer furnace consists of three, so that the furnace can be balanced. Dalian Na Tolu in Mandailing society implies, the three groups of people that are the foundation . Tolu Dalihan consists of :

a. Suhut and his Kahanggi is a family group or a clan that has the same lineage in a huta. Suhut and his kahanggi consists of :

1) Suhut is hosted in the implementation of traditional ceremonies (which has a celebration). Was this group which is in charge of everything related to the implementation of the traditional ceremony.

2) Hombar suhut is family and kahanggi one clan with suhut but no one nenek. Hombar suhut not only derived of the Huta (village), but also from outside huta who still have family ties and one clan with suhut .

3 ) Kahanggi pareban family is the first and the third group togather take a wife from the family same. In kahanggi pareban indigenous status is regarded as markahanggi brother by marriage .

b . Anak Boru is a family group can or take the wife of a group suhut. Anak Boru consists of :

1) Anak Boru Bona Bulu who has had a position as a child the first time since suhut Boru huta occupy . This is the first child Boru Boru from the family once took suhut. Boru 's child huta and even helped open the suhut also reside in the Huta.

2) Anak boru busir ni pisang  are children who have parents to take a wife from the group suhut. Therefore children will appear as a child boru ni busir bananas and hereditary right to take iatri of the suhut group .

3) Anak boru sibuat boru  is a child who took a wife of suhut, thus it serves as a anak boru (sibuat boru) .

c . Mora is the family level by taking suhut Boru (wife) from this group. Mora consists of :

1) Mora mata ni ari family group is hereditarily be mora , because lelompok suhut since the first time it has been taking Boru from this Utarakelompok Sumatra University . In a traditional ceremony ni ari mora eye may present as harajaon .

2) Mora ulu Bondar (pangalapan boru) is mora suhut group took place Boru . Mora is a family group that has been given to suhut Boru , therefore hereditary suhut group can take mora Boru of this group .

3) Mora pembuatan boru is a family group took place suhut wife. Mora as a family group for the first time give to the family suhut Boru. Suhut who took direct Boru 's family considers this as a mora pembuatan boru manufacture.

 If Dalian Na Tolu developed, would have mora ni mora, then when viewed from the side suhut, then the position is mora ni mora. Likewise, the child would have a Anak Boru and when viewed from the side suhut, called pisang raut position .

ART SYSTEMS

In Mandailing not known arts community , but the so-called " Uning = uningan " or " sounds " . Mandailing traditional arts community calls them " Uning - uningan ni na ompunta jumolo sunduti " which means the art of the music of the ancestors who passed down from generation to generation .

The traditional art consists of :

 1. Membranophone (percussion) consists of two types :

a) Gondang Boru or gondang dua ensemble is composed of two pieces gondang (barrel shaped two-sided drum) which consists of a gondang jantan and gondang boru, ogung (gong set) consists of ogung boru-boru and ogung jantan, mongmongan consisting of gongs set small size 3 (three ) pieces that panologi,  panduai, pamulosi, one fruit doal (medium size gong) , a talisasayak fruit, the fruit sarune single tongued (single reed), and one person panjeir.

b ) Gordang Sambilan consists of nine different drum side has a name and sizes ranging from the rise to the largest, single-tongued one sarune fruit, ogung boru-boru and ogung jantan chest, one fruit mongmongan (doal) , the fruit is small gong talempong three pieces of the same size, a pair tawak-tawak or talisasayak. 

2 . Idiophone like etek / otuk , gondang bulu, and others .

3. Ende or chanting, among which are :

a) Jeir song is sung at the time manortor. Jeir is singing that tells about the history of a clan, or advice about married life, or a very close kinship called the koum na solkot. Jeir usually sung to the accompaniment of a full ensemble gondang dua and is generally found in the rituals and ceremonies of marriage contained in Mandailing community.

b) Ungut-ungut which tells the story of the singing is an expression of sadness, longing or departure . Ungut-ungut generally done by men either young or old. However bebeapa of women sometimes do. Chanting ungut-ungut generally accompanied by a flute player.

c) Sitogol is also singing that tells the story of an expression of sadness, longing or departure. Sitogol generally done by men either young or old. However bebeapa of women sometimes do. Chanting sitogol generally accompanied by a flute player. Melodic patterns between Sitogol in Mandailing Godang and ungut-ungut in Upper Mandailing is different. 

d) Jengjeng singing is similar to that ungut - ungut song tells the story of an expression of sadness , longing or departure .

e) Andung expression is singing about an event that has occurred for example about death , losing something , and so on . The singing grandmother generally without any accompaniment instrument but sometimes also accompanied by brass uyup - uyup or tulila .

f) Marbue-bue put the kids are singing , usually performed by the mother to euthanize her . Fill singing usually pengrapanpengharapan the good life in the future if anakanya has grown .

4.  Tortor not the same as for the implementation tortor dance based on the philosophy of Mandailing customary, therefore tortor has meaning, form, nature and characteristics are based on the custom.

In the execution of offenders tortor consists of two groups: the manortor and pangayapi. That manortor marching ahead, while pangayapi lined up behind and manortor row is a respected group. As for the mangayapi, usually mora groups and indigenous kings. For example, if the manortor it is mora then that it is a mangayapi anak boru. Couples who manortor should not be of the opposite sex unless at tortor na poso bulung. According to the group who did tortor, the position and extent manortor someone who can be distinguished by:

a) Tortor suhut, kahanggi suhut, mora and anak boru;

b ) Tortor raja-raja;

c ) Tortor Raja Panusunan Bulung; and

d ) Tortor na poso bulung .

EPILOGUE

Mandailing ethnic groups are those derived from hereditary Mandailing wherever he lived, including in "pandaraman" though (Medan Tembung) . 

Customs "Markoum Marsisolkot" in Mandailing agreed to wear to both the ceremony be named "siriaon" (ceremony of joy) or ceremony "siluluton" (mourning ceremony), whwre customs by "markoum marsisolkot" contained in some institutions customary namely: (1) patik, (2) ugari, (3) uhum, and (4) hapantunon. 

- Patik is customary rules that should not be violated, if breached will be punished, as the servant as a rule used for guidance for all activities in life can create affection, or does not cause conflict or friction to the public. 

- Ugari was appointed as customs regulations. So customs of an area does not undermine customary. 

- Uhum is violation above legal sanctions against such regulations patik, ugari, uhum, and hapantunon. Uhum or sanction the violation ranging from reprimand, fines, stocks, driven out of the village, and the death penalty. 

- Hapantunon is one of the customs that aims to refine the human relations or other human. Hapantunon provide to the community and family relationships were studied ethics or ethics in day-to-day or hang out in the family ties in the partuturon. 

Mores "markaoum marsisolkot" saying this lately as well as Dalian Na Tolu. Dalian means stone hearths, and na tolu means that three, that 's three stone menjujung one container or a custom, three elements different groups but uphold the Indigenous Mandailing container, which consists of Kahanggi, Mora, and Anak Boru. 

- Kahanggi is a group that consists of the siblings of our own and coupled with a fellow clan groups. Kahanggi element also includes saama-saina (same father - the same mother), saompu (the grandmother), saparaman (the father), sabana (collateral), sapangupaan (grandfather's siblings), and sakahanggi (person -rang one clan in the village ) . 

- Anak Boru is giving girls from our group or kin group who received from the Mora girls. And usually the child's family Boru respect to the mora her. 

- Mora is a group of brothers - brother of the wife - or wives of our party taking place daughters in marriage . From the results of deliberative decision of this group or of a third party Kahanggi, Anak Boru, and the creation of custom Mandailing is Mora said Markoum Marsisolkot customs. When one group of them is not included, then the ceremony Traditional customs Mandailing based Markoum Marsisolkot not created, or in other words dropped altogether. 

In Mandailing clan adheres derived from the surname of the father through or called patrilineal. People who patrilineal lineage or clan. The genus contained in Mandailing among others: (a) Nasution, (b) Lubis, (c) Pulungan, (d) Rangkuti, (e) Batu Bara, (f) Dulae, (g) Matondang, (h) Parinduri, (i) Hasibuan. But Lubis and Nasution clans is the most number of citizens in the area Mandailing. 

Every member of society has a clan, the clan will put his name behind his own name. Because this is a tradition that has been fused with life Mandailing Society long ago. Marga is a that has the values ​​of solidarity within the family and in society. People who are considered as brothers or a clan called markahanggi descent . 

Another extensive kinship system of genera are also present in Mandailing community. Kinship system is based on the existence of a blood bond and the bond of marriage between members of the clan that exist in society. Ties of blood and marriage gives rise to a social system that is based on the so-called Dalian Na Tolu kinship. 

Gandoang, May 22, 2014.