Mandailing Culture (10)

MANDAILING CULTURE: A BRIEF VERVIEW

By Edi Nasution

(d). literature

>>>‘Ende – ende’

‘Ende–ende’ or called often called ‘pantun’ is a long literature Mandailing shaped ‘poem’ which generally rhyme "aa - aa" or "ab - ab". The first and second rows of ‘ende-ende’ is ‘sampiran’, which is often associated with nature characteristic agrarian culture Mandailing population), and usually has no direct relationship with third and fourth row as its contents. But in addition , there are also ‘ende-ende’ that do not rhyme "aa - aa" or "ab – ab”, but each line of ‘perceived’ still has a close relation to each other, like ‘ende-ende’ following :

ancit ni na mandurung

jolo sitanggis podom-podom

ancit ni na malungun

jolo tangis anso modom

balik-balik angin

na ibalikkon ni alogo

anggo roamu do baya namarbalik

tu ise ho mardabu onco

tor dolok martimbang

itoru nai dalan Sibolga

nangkon jaru marsipangkulingan

asal ulang morot sian roha

Abit culuk bonang marikin

Undung-undung lao mamolus

Mangido moop ale mangido isin

Ampot adong obar na lupus

In the presentation, ‘ende–ende’ or ‘pantun’ representation showing the structure, function, and cultural values ​​which are still valid and upheld by society Mandailing until now.

>>>‘Turi – turian’

‘Turi–turian’ is Mandailing the literature in the past broadcast of the mouth (oral tradition). ’Turi–turian’ an action (tradition) tells a very structured and storytelling activities (called ‘marturi’) can take place in the royal elite, for example when they met in council to decide policy and political culture in Sopo Godang (indigenous convention). ‘Turi-turian’ one is quite phenomenal and is widely known by the public Mandailing is Turi-turian Ni Radja Radja Gorga Di Langit Dohot Sutan Soeasa Di Portibi authored by Mangaradja Goenoeng Sorik Marapi is Radja Panoesoenan Boeloeng in Maga (1957). ‘Turi-turian’ other, among others: Nan Sondang Milong- ilong, and Sitapi Letter Tagan.

>>>'Markobar' or 'Marhata-hata'

One custom Mandailing is ‘markobar’, which also called ‘marhata-hata’ is a tradition of ‘customary speech’ in every organization of cultural activities in Mandailing, Some recent decades, the tradition of ‘markobar’ linguistic phenomenon which has become symptomatic, which is not only happening in big cities but also in Mandailing ancestral land because the more experienced abrasion ‘markobar’ skills. Let alone to ‘markobar’ ceremonial like  ‘manyapai Boru’, ‘pasahat utang boban’, ‘mandokon ulang agoan’ (‘hata bou’), and others. Even for a simple custom activities for example like to thank, ‘manyurdu burangir’, was invited to eat now require the services of a ‘parkobar’. As a result, ‘parkobar’ becoming increasingly scarce, Mandailing which most people, especially those living in big cities are not pleasing or not able to carry out all customs duties ("inda tarjuguki jugukan ni ibana"). Such situation causes many ‘parkobar carteran’ in a custom implementation Mandailing in big cities.

The emergence of ‘parkobar bayaran’ very violated customary Mandailing . In this case, there is a Mandailing proverb that says: "Ulang isuan bulu na so marruas". That is, for every person Mandailing it out yourself, knowing the position and the position of each in customs, and knows the ethics in public life. Admitted he ‘suhut’ , ‘anak boru’, ‘mora’ , or even ‘kahanggi’, but it's not. Obviously it violated the customs and ethics. Moreover, claiming to be ‘Raja’, but no ‘longit’ buffalo were slaughtered when he was married.

Despite this situation, people generally still looking activity ‘markobar’ in Mandailing markobar is very important because they are still considered sacred, traditif, ataraktif, and artistic. ‘Markobar’ activity is regarded as something sacred due mostly for families thoughts conveyed in the event ‘markobar’ are things that uphold goodness and avoid bad deeds (commanding the god ‘nahimunkar’) . On the other hand, markobar activity also aims to give advice (‘marsipaingot’) . Tradition ‘marsipaingot’ is always presented to the newlyweds (‘namorapule’) in a traditional wedding ceremony (‘marbagas’ or ‘maringanan’).

Figure. Markobar or Marhata-hata.

In this case, ‘markobar’ regarded as a tradition because it has become a convention for people Mandailing, both who live at home and are settled in the colony. Of course it would be very awkward once when in a traditional wedding ceremony is not implemented eg markobar activities.

‘Markobar’ regarded as ataraktif activities because in practice the ‘parkobar’ (also called ‘parhata-hata’) is also acting as a ‘negotiator’ who can influence the decision to be taken. ‘Parkobar’ expertise in utilizing dazzling words in this markobar can expedite and smooth affair, as Mandailing proverb says: "hata-hata do dupang-dupang, hata-hata do panggarar utang", meaning that those words could be paying a debt.

And ‘markobar’ regarded as an artistic activity in the procession because it uses artistic language function, which is deliberately using a distinctive style, word choice, and intontasi appropriate.

(e). Sculpture and Carving

During the Mandailing ancient belief system adhered to the old (‘pelebegu’), ‘huta’ (‘banua’) residents has a tradition for creating a wide variety of statues made ​​of wood or stone.

In the area of ​​the ancient cemetery called ‘lobu’ or ‘huta lobu’ can be found a stone statue called ‘tagor’. According to old belief, the ‘tagor’ can provide a sign with a roar when something important happens in the royal family, for example if there is a king who will be death. In addition, in the four corners of ‘huta’ (‘banua’) are usually ancient statues named ‘pangulu palang’, who in the past believed to maintain the territorial integrity ‘huta’ and will give a sign if there is anything that would interfere huta community.

Figure. Sangkalon.

In addition, there is also a statue called ‘sangkalon’. The statue was used as a symbol of law and justice, called “sangkalon sipangan anak sipangan boru”. It means “eater statue boy eater girls". Wood or stone sculpture (‘sangkalon’) is placed in front of the door Sopo Godang (indigenous convention) and Bagas Godang (King's Palace) adjacent. The words “sangkalon sipangan anak sipangan boru” more or less means a fair application of the law against any person , even the children themselves. [EN]

Mandailing Culture (6)

MANDAILING CULTURE: A BRIEF OVERVIEW

By Edi Nasution

6 . Religion

The period before the introduction of Islam to Mandailing, the people who lived there at that time embraced animistic belief system called 'pelebegu' (worship of ancestral spirits). However, information about the belief system 'pelebegu' is now very difficult to obtain because people are always trying to shut down Mandailing if their ancestral religious system was questionable. Circumstances in the past that they see as "the future of black and dark" (called “maso na itom na robi”).

In 1991, I along with Fumi Tamura (ethnomusicologist - Japan) and his friends never audio-visual recording performing arts 'gordang sambilan' in Sayurmaincat, Kotanopan-Mandailing Julu. One of the repertoire (songs) are played when it was the 'gordang sambilan', is 'gondang mamele begu' (rhythm or music to worship ancestral spirits). This suggests that the 'gordang sambilan' position and has an important role in the belief system 'pelebegu' in the past. In this case, Pangaduan Lubis (1986) there is recorded, that "until about the beginning of the 20th century, the rest of the ancient religious systems that still looks scars in people's lives Mandailing though Islam has become a fad evenly Mandailing people. In some places people still do spirit calling ceremony called 'pasusur begu' or 'marsibaso' which is condemned by Islamic clerics. In keeping with the tradition of 'pelebegu', the ceremony performed for the spirits of the ancestors for help to overcome a difficult situation, such as the long dry season rice crop damaging population. People who witnessed the ceremony hard to argue that they did see heavy rain in the middle of a long drought after the completion of the ritual ceremony".

Figure. Gordang Sambilan and Si Baso.

Some people who were old enough in Mandailing no mention two figures are linked to the belief system 'pelebegu', ie 'si  baso' and 'datu'. In the old belief system, 'si baso' is in many ways very much needed by the King and ‘huta’ residents to have communication with the supernatural or ancestral spirits as 'si baso' is a medium that is through a certain ritual can be possessed by ancestral spirits to give instructions to address a wide range of 'reinforcements' (catastrophe) problems are like droughts and infectious diseases are endemic.

Until now, 'datu' position and still have an important role in society Mandailing. 'Datu' known and necessary as the traditional curer (traditional healer) or as a medicine man (shaman to treat). In each 'huta' usually there are some people 'datu': be ‘datu' that can cure some diseases, but there are also datu that lead to specialization cure certain diseases, such as 'datu rasa' specifically to cure people affected by taste (poison); 'datu ipon' is a special shaman heal people who are experiencing dental pain; and 'datu natarsilpuk' is a special shaman to treat people suffering from pain due to sprains or fractures.

In the past, the position and role of 'datu' broader than that described above, as a ‘datu’, among others, to determine the right time and a good time to go down to the fields, harvesting rice, the implementation of the traditional wedding ceremony or to enter a new home. In addition, the ability to predict is necessary to look at the arrival of a disaster or otherwise fortune, and the extraordinary occult was needed to ward off or heal diseases caused by 'witchcraft' (black magic). A 'datu' always be given responsibility to lead the various ceremonies and rituals because he was seen as a ‘treasury’. ‘Datu’ as a companion king has an incredible ability to provide a wide range of traditional wisdom (traditional knowledge as local wisdom) necessary to the perfection of community life 'huta' (‘banua’).

Figure. Gordang Sambilan in Sopo Godang.

The people who live in Mandailing now generally have converted to Islam and have long Islamic scholars trying to scrape out the trust 'pelebegu'. However, among those Mandailing there is still carrying out various traditional ceremonies were very closely associated with the ancient religion, such as rites 'mangupa-upa' (ceremony to call  ‘tondi' ('spirit') in order to evoke the spirit of a person's life ) and 'marpangir'  (‘tradition shampoo) in the river (Batang Gadis) as the influence of the Hindu religion, so that the implementation of such rites are always a source of never-ending debate. [EN]