Mandailing plateau

Mandailing by Elizabeth

Mandailing, Indonesia is near two important rivers that are known as the Aek Batang Gadis and the Aek Batang Natal. Mandailing covers most of Tapanuli and part of Labuhan Batu, up to the border with Riau and Pasaman in Minangkabau. The Mandailings have two domains. One domain is called Mandailing Godang (lower Mendailing). The second domain is known as Mandailing Julu (upper Mandailing). Godang and Julu are nasution clans of the Mandailing people. Most Mandailing people live in Sumatra Island, where they have a tradition of padi-planting, buffalo herding and gold-mining. Mandailing society and other clans come together through marriage and by love and companionship. Mandailing society, culture and economy are showed through agriculture, reflected in its human-made landscape of Terrace padi fields and irrigation system. The Mandailing Island is a historic place to visit. 1816-1833 was a civil war and a war against the Dutch; the war resulted in devastation to the Mandailing homeland. Mandailing people are creative through the act of art and music. They have a unique style to the beats of buffalo skin drums and they sculpt beautiful things that represent mythological and past rajas.

            I would love to visit Mandailing, Indonesia. The culture of Mandailing is so beautiful and different. They don’t take money as an obligation in their life. The Mandailing people are very loving and accept different people through the act of love and companionship. I feel that is the best way to accept someone into your life. I would enjoy seeing the Aek Batang Gadis and the Aek Batang Natal Rivers that are located near Mandailing because I know those rivers are important. The first place I would go see would be the Mandailing Island where the Mandailings and the Dutch had a war against one another. That is very interesting to me to go see where the battle had happened. It’s weird because I know it brought the Mandailing people much devastation but I would like to stand on the ground where they had great courage and a lot of emotions.

            Another place I would very much enjoy seeing is the traditional habitats known as hutas. They are homes that are located in Manambin far from the main trunk road that cuts through Mandailing today. The homes look very interesting and unique most of the homes are very close together. It is a very scenic highly village with bright greenery, rushing streams and ijok-roofed homes. And the Manambin people plant rice, coffee, and cinnamon in their fields. I would also enjoy visiting a village known as Huta Godang. The historic village had famous people for their great work such as; oldest surviving Sopo Godang and Bagas Godang, Raja Junjungan Lubis the first governor of North Suamtra after Indonesia Independence and last Raja Gadombang who fought against the Dutch. I would like to visit there because of the great historic background.

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            I would love to visit Indonesia. Indonesia is such a counter culture place with people who live up to their ethnic traditions. I would very much enjoy seeing how Mandailing people live their life with money as no obligation. I would love to be in a Manambin home and to see the people plant rice and coffee into their village. I would love to visit the Huta Godang because I would be very interested in knowing the history of the village where famous people lived. Last I would like to go to the Mandailing Island where the Mandailing people fought against the Dutch.

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Mandailing Architecture

The Concept of Banua 

in Mandailing Architecture

by Cut Nuraini 

This manuscript are presented in “CIB International Conference – Local Wisdom in Global Era”, in UKDW Yogyakarta, January 21-22, 2011.

I. Introduction

The existence of Mandailing has been recognized since 14^th century based on the word of honor of  Palapa Gadjah Mada on verse 13 Kakawin Negarakertagama by Mpu Prapanca as the expansion territory of Majapahit in 1287 Caka (1365 AD). The Kakawin hand writing was found at Pura Cakranegara Lombok and afterward, Dr. J. Brandes from Holland published it in 1902 based on its origin language and letter with the title Negara Kertagama, loftdicht van Prapanca op koning Radjasanagara, Hajam Wuruk van Majapahit (Lubis, 1986 : II, 1)

The settlement of Mandailing consist of some villages which their locations spread in Mandailing Julu and Mandailing Godang. At the beginning, those villages were huta called desa. The pattern of the settle has been exists since the first inhabitant came to this area. By living as permanent residence, those people build their own villages as Huta. The newly forming Huta could be a main village by process of Horja which is symbolized as a king and a building named Bagas Godang as the mansion of the king and the other building Sopo Godang as public hall meeting and Sopo Eme as the rice barn. Huta village has also a large yard Alaman Bolak Selangseutang as a place for all village activities which located in front of Bagas Godang (lubis, 1999:VI,82).

The interesting phenomenon of Mandailing settlement is that the pattern setting of the building and its element form certain unique structure. Their traditional buildings consist of some types and each type has its physical characteristic with certain ornaments and symbols. Each building and its element in Huta has unique pattern based on concept of Banua which has been believed since long time ago.

II. THE STUDY OF MANDAILING ARCHITECTURE

2.1. The Belief  System and Banua Concept in Mandailing

Before Islam came and became a majority religion in this area, Mandailingpeople had a belief that this universe is divided into three parts or calledBanua, they are :

1. Banua Parginjang (upper world), this is a place where God, the human master that called Datu Natumompa Tano Nagumorga Langit as the creator and the owner of this sky and earth;
2. Banua Tonga (middle world), this is a place where human does daily life activities. This place is symbolized by red color;
3. Banua Partoru (bottom world), this is a place for dead people or called as spirit world. This place is symbolized by black color.

…to be continued … ^_^

The three beliefs world can be seen in Mandailing social life setting as micro scale(house) as well as macro scale (spatial domain). The three world cosmologies, Partoru, Partonga dan Parginjang are applied by Mandailingpeople to build their houses. House is lifted from the ground (bottom world) as the reason that it is considered as a place where the dead people are evil and dirty, thus, the type of this  building is grandstand house.

2.2. Mandailing Traditional Architecture

Mandailing traditional architecture as a product of high culture and enriched by symbols like the other traditional building in Indonesia. Product of Mandailingtraditional architecture consist of Bagas Godang and Sopo Godang which are equipped with Sopo Eme or Hopuk. These building spread in Penyabungan District, Kotanopan and Muara Sipongi. These traditional building are the inheritance of kingdoms from Lubis and Nasution clan in Mandailing.

Bagas Godang is also called village bagas and this is house for the huta’s king or tunggane ni huta or King Panusunan as the leader,  huta’s regulator,  upholder and as the village guardian. Bagas Godang as a main village building in a huta and a clan symbolizes bono bulu which means a custom unity withnamoranotoras (honorable leaders), kahanggi (family in same clan), anak boru(family for son-or daughter-in-law), datu, si baso, ulu baling, artist and kingPamusuk as king of the village.

Bagas Godang also has a function as a place for gathering or meeting and as a place of protection for each member of the society who has disturbance from other huta. Closed by Bagas Godang, a Sopo Godang which is used as museum for art instruments like gordang sambilan. Ogung is a place for discussing and conference, place to decide customary, place for visitors and tortoar as stage for art performance.

Bagas Godang and Sopo Godang are also equipped with Sopo Eme or Hopukwhose their function as rice barn. Sopo Eme and hopuk have a meaning of social prosperity and each member of society who doesn’t have enough food, they could ask help to the king.

In front of Bagas Godang, there is wide flat ground as the yard of BagasGodang or Alaman Bolak Selangseutang. This yard is a place for traditional ceremony and protection from outside disturbance. Every member who takes cover at Alaman Bolak could not be disturbed, hurted, or hit because that person has been under protection of the king. The King will bring the justice by discussing with the honorable leaders. Today, this yard also becomes a place for art performance gordang sambilan, monortor, martial art training and other Islamic occasions.

The other facility in a huta is Pancur Paridian or tapian mandi. A hut in rice field called Sopo Saba, and in garden called Sopo Ladang. The king graves are protected by a building called Bale.

2.3. History of Huta

The settle living pattern has been exist in Mandailing since the ancestors of Mandailing people came to this area. At the beginning, Mandailing people lived in mountain range and being nomadic. At that time, they did not have a certain belief and only believed Sipelebegu, an invisible creature and their ancestor’s holy spirits. Afterward, they moved from the mountain range and made new village for settle.  They still used their lands in mountain as agricultural field even though they had settled in their new village (source: direct interview with some main informants, 2002)

The classification of  Huta (kampong) in Mandailing are divided into some phases which reflect the status of  huta by some certain traditional ceremonies:

1.      Banjar, a small kampong (village)  with two or five houses.

2.      Pagaran, kampong that consists some banjar.

3.      Huta or huta adat, kampong that has already completeness of  mores and becomes a mansion of the King. Huta has a king and its apparatus.

During the existence process of a kampong in Mandailing, it is always started by the building of people houses or ordinary bagas by certain group of clan who come from mountain range. Each group has  only  three or five houses called pagaran. Henceforward, a pagaran could become  a banjar and abanjar would  become a huta.

To become a huta; a pagaran or  a banjar must have a completeness of moresto do horja (traditional ceremonies to legitimize a huta becomes a huta adat). Thus, the process to become a huta does not always need some steps, like mentioned above.  A pagaran or banjar can be  directly become a huta if they could fill all main conditions as huta adat by equipping the completeness of mores and showing the ability to do horja. Other condition is that a kampongmust have a small kampong as the expansion territory from its origin kampong that would be a huta adat (sumber: direct interview with some main informants, 2001).

At the beginning, the kampongs had a rule between king and people that to build Bagas Godang – it is forbidden if its position back of the sun, while people houses usually back of the sun. It is believed that only king who can face the sun power and also as the source of life. Beside as intellectual, the king must have magic and spiritual power.

A matter of fact, only some Bagas Godang that lead to  the sunrise or east but the position do not back of sunrise in the east. In some cases, geographically, this is the position of Bagas Godang in Huta. When Bagas Godang leads to the east like the first belief, it should be put in the west while west is the position of  Alaman. It is impossible to be  directed to the north due to the other buildings and also it is not quite wide for Bagas Godang because its big size. In that condition, the most possible is position directed to the south or south east or the elements setting are influenced by environment.

Nature and environment character are not the only factor that make the difference of building in Alaman Bolak. In some cases, most of Bagas Godanghave the oriented direction to the others houses (ordinary people houses) and houses of king’s relatives (conversely, the houses around Alaman Bolah orient to Bagas Godang). Beside that, the position of Bagas Godang face to the entrance road to the village even though indirectly. Everyone who comes to the village can find Alaman Bolak location because the entrance road always directs to the Alaman Bolak. It is related to the kinship system and social systemDalihan Na Tolu that keep custom values by an homage to the king as the founding father of Kampong, leader as well as servant of the people and to theKahanggi whose privilege as decision maker is more important that the king in society life.

Dolok and Lombang are decided based on their position to the river and not only used as normative value but also in all cases contextually. From cosmology concept, it can be seen that jae, julu and tonga are part of Banua Partonga or middle world. It is appropriate to the Mandailing ancestors belief that have made Banua Partonga as a place for human to do daily activities, in such a wayAlaman Bolak as center activities for the people in Banua Partonga.

Lombang that shows the “bottom world” and closed to the river is part of Banua Parginjang. Literally, lombang that has  meaning “bottom”, it is not appropriate with the meaning of Banua Parginjang that has meaning “upper world” as sacred place of the Almighty Creator. However, for farther observation,lombang with the river is always close to the hill. The hill and river are believed as Banua Parginjang.

River and mosque throughout its side are located  in lombang. From cosmology concept, this position is in Banua Parginjang  area. As source of life, water is sacred for Mandailing people and it becomes a basic of water division in the village. Banua Parginjang as sacred upper world is symbolized by a river.

Dolok (Hill) is a part of Banua Partoru which means “bottom world” where the dead people stay. Literally, dolok  is also not appropriate with the meaning ofPartoru (beneath or humiliated). However, from all cases show that dolok is part of Banua Partoeru because it is always marked by the existence of old graves. The graves in tonga and located closed to people houses are new graves. Therefore, the “bottom world” as a place for the dead people is not place in bottom place as the meaning of Partoru, but precisely in upper place and far from the river. It is appropriated to the Mandailing ancestors belief that the dead people should be kept away from life source “sun and water”. For farther observation, it can be seen that all old graves are always located in the west area (sunset spot) and far from river. Although some graves are located closed to the river,, there is always certain difference such as a sharp contour, thus the grave is always located in upper place.

to be continued ….

Banua Parginjang which means sacred upper world is always located in the east or north east and not in the west. It is appropriated to the belief ofMandailing ancestor. Before Islam came, they had a belief of sun power as the source of life and the Almighty Datu Natumompas Tano Nagumorga Langit who created and controlled the sky and the earth, thus Banus Parginjang is always area in the east where the sun rises.

Mosque as a worship place which was built when Islam came to this area. Its function as a place for worship activities and it is placed in Tongawhich part ofBanua Partonga zone.

Basically, Mandailing people still use the older cosmology concept to decide a location and the placement of huta’s elements. The change of a certain element location which is not appropriated to cosmology concept occur due to the system belief alteration from Sipele Begu to Islam, therefore the grave as an humiliated area must be kept away from human area where the location is closed to the people houses even though it is located in the higher area.

Conclusion

The placement of each element in Huta is classified based on 3 aspect as well as hierarchy, i.g. (a) Banua cosmology, (b) belief system which related to the river and sun power, (c) nature condition. Physical object location is decided according to the sun position. If natural condition did not support, the orientation could be change but it would be the opposite of the direction where  the sun rises. In this case, Banua concept application and belief to the river during orientation direction decision in Huta are consistent , while belief system to the sun power depend on nature condition.

Alaman Bolak has a function as the center of activities, which means it is located in Banua Partonga zone. The position of Alaman Bolak and configuration of the buildings depend on Huta’s status, the existence of Bagas Godang and Sopo Godang, Physically(environment) or non-physically (Banuaconcept, custom and belief. Alaman Bolak is an important element and a main condition for every Huta which becomes Huta adat and power state. AlamanBolak position is decided early than Bagas Godang and Sopo Godang.

In macro side, the position of Alaman Bolak on Huta is configurated to its function as a center for people activities which is wide enough as well as in the right zone. The proper places as Alaman Bolak location in huta is (1) jae means downstream area; (2) tonga means middle area of huta and (3) julu means headwater area. Those places are located in Banua Partonga zone.

The position of Alaman Bolak is a manifestation of older Mandailing people belief which came from their ancestor tenets as (1) Banua conception which is believed as 3 different worlds, i.g. (a) Parginjang Banua or tua haratan, asupper world where the Almighty Datu Natumompas Tano nagumorga Langit, (b) Banua Partonga or hanjonjongan diha sianganon as middle world where human does the daily activities, and (c) Banua Partoru or honding situmandokas bottom world for dead people or spirit world; (2) The belief to the river as a sacred element and a foundation to decide Banua kampong zone and the power of the sun which means morning sunrise as a sacred direction.

Alaman Bolak dan Sopo Godang as a center of mores occasion is located inBanua Partonga zone, while Bagas Godang is located in Banua Parginjang Zone. The orientation of Bagas Godang is not the opposite of the  morning sunrise. The grave as a place for dead people is located in Banua Partoru zone,  as the sunrise spot and kept away from Banua Tonga as place human and river as sacred place in Banua Parginjang.

In meso scale, the position of Bagas Godang is located in Banua Parginjang andSopo Godang in Banua Partonga. The personification of non-physic belief aspect, placement and configuration of Huta’s elements also consider physical aspects such as nature and environment condition. If the nature condition does not support, it is supposed to be in other zones except Banua Partoru. Thus, nature condition becomes a consideration to apply or to personified the non-physic belief aspects into physic aspect. The exception is in the placement ofAlaman Bolak in Banua Partoru.

BIBLIOGRAPHY

Harahap, H.M.D., 1986, Adat Istiadat Tapanuli Selatan, First Edition, Grafindo Utama,Jakarta

Lubis, M. Dolok dan Harisdani, D. Devriza, 1999,  Mandailing : Sejarah, Adat dan Arsitektur, Karya Ilmiah, Program Studi Arsitektur Fakultas Teknik Universitas Sumatera Utara,Medan

Nuraini, Cut., 2004, Permukiman Suku Batak Mandailing,GadjahMadaUniversity Press,Yogyakarta

Pemerintah Kabupaten Daerah Tingkat II Mandailing Natal  Kecamatan Kotanopan, 2000, Data Monografi Kecamatan, Pemerintah Kabupaten Daerah Tingkat II MandailingNatal

Samingoen, Sampoerna, dkk, 1993, Album Arsitektur Tradisional Sumatera Utara, Departemen Pendidikan dan Kebudayaan, Direktorat Jenderal Kebudayaan, Proyek Pengembangan Media Kebudayaan, Medan

Situmorang, Oloan, 1997, Mengenali Bangunan serta Ornamen Rumah Adat Daerah Mandailing dan Hubungannya dengan Perlambangan Adat, Cv. Angkasa Wira Usaha

Sudjatmoko, Eko, dkk, 1999, Struktur dan Konstruksi Rumah Tradisional Mandailing Julu, Laporan Seminar Arsitektur Jurusan Arsitektur, Institut Teknologi Medan (ITM),Medan

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Traditional Building

Book Review MENGENALI BANGUNAN SERTA ORNAMEN RUMAH ADAT DAERAH MANDAILING DAN HUBUNGANNYA DENGAN PERLAMBANGAN ADAT (IDENTIFYING AND ORNAMENTS HOUSE BUILDING COMMON AREAS AND CONNECTION WITH SYMBOLISM CUSTOM MANDAILING) By Drs. Oloan Situmorang

Reviewers

Cut Nuraini Fadli

INTRODUCTION

Books written by Oloan Situmorang consists of five chapters, the first introduction, includes four sub-chapters: introduction to the problem, the importance of traditional buildings are maintained and preserved, the scope of the problem as well as the purpose and benefits; both traditional building heritage, includes three sub-sections: the meaning of traditional buildings, building elements of the personality and customs as a symbol; The third area of ​​building custom Mandailing, includes three sub-chapters: the deployment location, type of building and its function and structure of the building; The fourth meaning and decorative elements in the custom home building Mandailing, includes three sub-sections: Background to the decoration, decorative type, aspect of behavior in the form of a symbol on decoration; The fifth aspect of the behavior of the application.

BOOK SUMMARY

Indonesian archipelago has a wide variety of cultural background of the local tribes. The cultural diversity characterized each region in accordance with the conditions of the people who inhabit it, there is still characterized by traditional and some are still primitive. The rich diversity of Indonesian culture which is widespread in some areas have a high aesthetic value. Cultural diversity is clearly depicted by each tribal areas of the archipelago which has a strong cultural tradition and distinctively different regions according to state and tribal communities that have been passed down through the generations by their ancestors. One of the local culture that can be expressed through writing is a form of traditional building custom building.

Building custom as a form of traditional building is a building that is large accompanied by specific patterns and different from the local community building. Likewise among regions, each showing its own identity. Custom building as a national cultural heritage should receive special attention in order to preserve the nation's cultural heritage as an asset. Therefore, it is necessary internalized the meaning contained in the customs buildings, one of which is building custom Mandailing area located in the Level II South Tapanuli, North Sumatra. Preservation and maintenance of custom building is important that local traditional order of life is not lost, so the inheritance chain of indigenous noble values ​​to the younger generation is still running.

Writing this book aims to discuss and outline the structure of traditional Indigenous mandailing, including the meanings associated with elements of the building and decoration, and its relation to society personalities. Hopefully, this discussion can contribute in the excavation area Mandailing traditional cultural heritage.

The formation of traditional building area is due to the needs of the tribe or clan groups who want to create a social bond in the form of a sense of community, a place to consult for the good of the tribe through a container that is custom building equipped with all means of customs and perlambangannya. Traditional building is defined as a container that is still bound to the old habits, which for generations has not changed.

For Mandailing local communities, the principle of order of life is inseparable from the customary depiction. Mandailing community has a personality that is high in relation to customary behavior, social relations between the members of the clan and inter-community relations. Relationships are depicted in multitudes of indigenous symbols of pictures patterned decoration humans, animals, plants and objects are modified in such a way to use up to form symbols.

Traditional indigenous building number 25 Mandailing existing buildings and spread across three districts, namely Kotanopan, Penyabungan and Muara Sipongi. Traditional building in the district of Muara Sipongi Kotanopan and owned by the Lopez clan groups in the district Penyabungan while building owned by Nasution clan groups, according to the regional spread of the clans in Mandailing.

Mandailing custom home building structures have differences due to the shape of different house sizes. There is a large custom home building, that Bagas Godang the possibility once the first building built by the Raja Huta after a village was built, and there is also much smaller: Sopo Godang as customs hall and arts ceremony. There is also another building whose roof resembles Bagas Godan , which houses Kahanggi, Mora and Anak Boru and its function as a place to live.

Roof forms Mandailing custom home is "curved roof" (silingkung Dolok parcucuran) and "flat roof" (saro tole). Not all homes may use these roof forms, except the buildings belonging to the “kerabat raja” ("kin king"). Custom home building structure not unlike the ordinary home, it's just building larger custom sized and fitted with ornaments associated with certain symbols.

Mandailing custom home building structure consists of five parts, namely the roof, body, poles, ladders and experience. Roof pattern consists of two features, namely saratole (flat roof) and silingkung Dolok parcucuran (roof arch). Arrangement of space in the custom home building is made up of several parts, namely (a) Pantar tonga (living room) that serves as a living room, a gathering place for families, special events such as custom hearing, the trial horja (attended by the villagers) and is entitled to use by hatubangon ni Huta and Namora natoras; (b) Master bedroom (specifically for Namora Natoras and her children; (c) Parangin-angin (front room) used by Namora Natoras and family and the gatehouse guard (ulu balang), (d) Hauan Halang (forbidden room) king is offering space to the Mulajadi Nabolon and also as a storage heirlooms, as well as space (e) Parsimonjapan (hiding space) as protection from the pursuing enemy space. latter space is not available in all Bagas Godang. Sopo Godang only have two rooms , ie Pantar na alternating (deliberation room) made an open, limited only high wall 0.5 s / d 1 meter and storage cubicle space objects wear, custom art tools and equipment.

Pillar-shaped sculpture on building custom rectangular and octagonal. The composition of the poles varies in accordance with the building area, but always use odd numbers 3,5,7,9. The odd numbers are also used in building custom staircases, although the number is still different in each place. Bagas Godang has 7 steps, while the king's relatives homes have 5 steps. The houses are the usual number of the steps 2 and 4. Stairs in custom home Mandailing called sibingkang wooden staircase, which climbed the ladder if it will cause a crackling sound. The creaking stairs signaled to the household, that there are guests who come.

Pages on custom building has an area of ​​diverse, there are extensive and there are narrow. The function of the page is the place to implement the various activities related to customs. At the present time, increases function, namely as a Gordang Sambilan arts, martial arts training, dance training as well as celebration of Islamic holidays.

Each building has a Mandailing customary in the form of a decorative ornament in certain parts. Creation motifs ornament as a sign of the existence of a customary starting huta who have had custom completeness and legal regulations that have been agreed upon fixed and hearings through customs. Customs as a permanent source of law should be known by every citizen and immigrant, which was made in the form of signs letter of images from each of the diverse customs by panggorga (arts expert). The custom symbols using motifs of plants, animals and objects as well as shown by a combination of three colors, namely red, white and black.

Decorative types that include numbering 33, are (a) jagar-jagar, denoted by coconut pistil is still small, which means huta bona feathers have strong traditional institutions; (b) bindu, bamboo shoots form a meaningful picture of people's lives is the basis dalian Natolu; (C) timbangan, the symbol of justice and truth; (e) gancip, a sort of clamp that can be cut significantly and the king should hold customary law, implementing the truth; (e) barapati, dove after every meaningful for a living, had to return home; (f) takar, coconut shell means any distress panga, can ask for help to the king and rural communities; as well as several other symbols.

All the elements of decoration or part of the building is a symbol of personality. The definition of personality is an aspect of behavior that is always expressed in the attitudes and actions everyday. Some aspects of behavior in the life bermasyarakatnya shown through symbols speak ornament is customary greetings, airy and open heart, brave in truth, helpful, ungrateful, honoring guests, are social and always consulted consensus. Based on the behavioral aspects that reflect the personality, enough to prove that local communities have the authority Mandailing high and honorable and generous nature. The emergence of such a personality is not out of the teachings, instructions and guidance of customary provisions that have been created by older people and their ancestors, and for generations passed down to posterity as the next generation.

DISCUSSION

Traditional building heritage, often interpreted as a building that has special characteristics and different forms of other residential buildings. The hallmark of this building is shown in the form and larger size and enriched by decorations that have meaning as the customary order of implementation of the social life of the community. Therefore, the privilege in this traditional building is its ability to provide information about what things it contains by symbol-indigenous symbolism. This phenomenon is actually a habit of any building that serves as a traditional building. The ability of each building in informing what they contain so-called linguistic analogy semiotic phenomenon, which adheres to the view that something is a sign of a building consisting of information delivery usur elements are laid out according to the rules, allowing people to quickly understand and interpret what is conveyed by the building.

This book studies in early-onset literary emphasis on the importance of protection and attention of all parties to the indigenous architecture Mandailing. This is confirmed by the author through the three reasons the importance of preserving architectural Mandailing, namely (a) the meaning; (b) the element of personality and (c) symbol. Meaning I think includes some things, namely that the first custom home is a process in which each stage pengerjaannnya has its own meaning. Building a custom home is not just making foundations, pillars, roofs, walls resulting in the need for shelter are met, but rather the fulfillment of specific requirements at any stage before the process. Although the house is habitable, but certain rituals still remains to be done. Second, traditional buildings as heritage buildings or enlightening that architecture is an element of culture that has grown and developed into a container that doubles as a shelter in the true sense and as a form of expression of the user's desire. Personality is an underlying attitude of a person's behavior and attitude is the unity of a group of people or a group of people, which was based on a public private manners and mores of everyday social behavior, and developing mutually integrated. When the identity of the attitude has been fused to each other within each individual, then formed a joint agreement to abide by them. In the end, the meaning and the personality will become a symbol in the society.

Studies on the Regional Indigenous Building Mandailing (p.24) in the three chapters of this book, as they appear in the book Mandailing: History, Indigenous and architecture, works of M. Dolok Lubis (p.50). However, the book written by Oloan Situmorang equipped with custom tabulation building deployment in Mandailing. What is interesting in the discussion of the structure of the building by Oloan is a description stating that "a large custom home building which presumably is the first building built by the king Huta after a village built" (p.27). Doubts have missed the fact that studies have been done several times, that the king even when a village has been built to survive as indigenous Huta. In Mandailing, huta yet 'mangadati' not entitled to Bagas Godang establish. To become a huta which has a complete custom, there are requirements that must be owned by a huta.

Here is the inception of huta elements in the review of aspects of the physical and non-physical, based on the research I did.

Therein lies the uniqueness Mandailing truth, that the customs building and other elements in huta truly an important architectural process that is implied in the process so much meaning. In fact, to open a new huta, also requires a certain process with a sequence or a sequence that is highly structured.

Topics on other structures in Oloan book is a page, which is not appropriate if the structures are grouped in discussion. Pages may be appropriate are discussed in the context of its own as one of the micro-architectural elements. Pages in Mandailing known as Alternating Alaman Selangseutang not just a vast expanse of land in front of Bagas Godang. This page is one of the important architectural element for the formation of Huta in Mandailing.

The process of forming a customs huta in Mandailing has two important phases, ie Pagaran be huta and Huta became customary Huta. Pagaran be huta, the stage marked the opening of a village with houses built in and work together to put the residential buildings in the zone Banua Partonga. The development of residential buildings in Pagaran into banjar and subsequently formed a huta group stay abreast of existing buildings in the zone. Huta become customary Huta, the inauguration stage huta who already has a full custom devices become customary through horja Huta Huta further development begins with determining the location Alaman Alternating and main buildings. Experience and Sopo Godang placed on Banua Partonga of Bagas Godang while stationed in Banua Partonga zone, close to Banua Parginjang. Bagas Godang orientation sought not to the sun, but to the sun position is better than having to be at Banua Partoru zone.

Determination of the location of a physical object or place any building or non-building based on three important aspects of the well as a hierarchy, namely (a) the concept Banua, (b) the belief system associated with the river and the power of the sun and (c) natural conditions. First, place a physical object is determined by the appropriate zone, then the orientation is determined by the location of the river and the position of the sun. If the natural conditions do not allow, the orientation can be changed, but still not far from the river and not to the sun. So in this case, the application of the concept Banua layout and orientation of the river is very consistent, while the sun's belief in the power system is highly dependent on natural conditions.

Huta formation process in Mandailing through two stages showed a trend toward the possibility that the community has been estimated or predetermines the location and position of Alternating Alaman in the newly established Huta. In this case, estimates or determination of the location of Alaman only for a while until in penuhinya be huta customary terms, so that in the subsequent development, the location of the planned use within alternating Alaman is not disturbed or guarded so as not to set the building on it. When formed huta customs and land needed to Alaman Alternating with customary buildings, the land has been estimated and planned since the first was opened and built Bagas Godang and Sopo Godang around.

This phenomenon may be related to Lobu. Understanding Lobu has two different meanings in the Mandailing community. The first sense, Lobu is a land that was first opened and was found by village founder, when he discovered a new area near the river which will be developed into Huta. Areas that can be used as settlement land is nowhere near a river called buts so marlinta na, na so marongit jalangan which means buts or places that are not inhabited by leeches, uninhabited prairie mosquitoes. Clearly, the place is a comfortable, healthy and without disease.

Lobu the newly opened fields are only used as a visit at any time and built some of Sopo field for shelter. After farming activities and bersawah completed, then the population Lobu leave and return to his native village. This continued until they have a solid home village and the area needed for the new village. At this stage, Lobu began to be developed into a banjar and Pagaran. When it became huta, then Lobu area that was originally used as a temporary field being used as Alaman alternating with the buildings.

Understanding Lobu second is the origin of the settlement area has been turned into a burial ground. If seen Lobu this second sense, it may not be the opening of the Lobu alternating Alaman, because the land is not suitable for placement funeral Alaman alternating as custom activity center in Huta. Understanding the first Lobu more relevant for answering phenomenon Alaman locations in huta that seems to have been first planned. Understanding the Lobu, in addition to being at a location adjacent to the river is also used as a field which is the place of human labor activity to continue his life. In this case, Lobu certainly be at Partonga Banua zone, the central area of ​​human activity in everyday life.

It also raises new questions about the existence of abstract concepts in thinking about huta Mandailing people who apply the concept of cosmology three Banua and always carried by them when going to look for new land settlement. Chances are Mandailing community has mapped out the concept in mind and manifestation of the concept will gradually be seen clearly if a huta have really stood out. However, it is of course still the allegations that require confirmation and further research, because it has not found any data and facts that can explain the phenomenon.

Last on this book I did directly on the last topic, the application of behavioral aspects, because Oloan Situmorang discussion about the structure and the exact same ornaments made by M. Dolok Lubis. Studies on the behavioral aspects of this application, as further confirms the issues that always makes people's hearts Mandailing be sensitive, that is not Batak Mandailing. This issue until now is no longer a secret, but it continues to be discussed by the Mandailing community, which from the beginning do not want to be regarded as 'Batak'. According to the sacred stories of the people, especially the Batak, all sub Batak tribes that have a common ancestor, ie Si Raja Batak. However, people Mandailing stated that their communities instead of 'Batak' as it is known for a lot of people. Since old people do not want to be called as Batak Mandailing people. They gather a lot of evidence that suggests that people with different Batak Mandailing people. Some evidence in the form of data and research on the origin of Mandailing further strengthen the confidence and gave birth to a new statement saying that in fact the Batak people who exist today actually comes from Mandailing. The data used as evidence that the inaccuracy of information, including the Batak Mandailing are (1) Tonggo-tonggo Siboru Deak Parujar of the Toba; (2) CANTO 13th Negarakertagama poem by Mpu Prapanca; (3) Dalian Natolu Indigenous; (4) Language and Literacy Mandailing; (5) Gordang Sambilan. Despite the fact regarding whether or not a difference of opinion about Mandailing people who do not want to be called as the Batak, Mandailing interesting to study because there are many very condition of cultural significance has not been revealed, one of which is on the river as one of the elements huta allegedly had a big hand in structuring patterns huta space overall.

In the end, a strong personality in the society has made their Mandailing have forward-looking view of life. Implementation can be seen in Mandailing progress achieved in all areas, namely regional development, spiritual development, education and teaching as well as tourism. Similarly, the field of art and culture. The mission is one of the cultural progress of society demands Mandailing, so the area Mandailing culture alive throughout the ages.

Posted by Cut Nuraini Fadli.

http://arsitektursiana.blogspot.com/2009/12/review-buku-mengenali-bangunan-serta.html

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Mandailing ancient ornaments

"The meanings of traditional 

ornaments Mandailing"

by Edi Nasution

In Mandailing there are various forms of ornaments traditionally can be found in the TUTUP ARI from SOPO GODANG (Indigenous Convention) and BAGAS GODANG (king 's palace). In the language of  Mandailing , these ornaments are called BOLANG which also serves as a symbol that has meanings that are very deep for Mandailing community. It contains the values​​, ideas, concepts, norms, rules, laws and customs provisions on which the ark undergoing and handle in life. BOLANG or traditional ornament Mandailing used as a symbol it is made of three types of material : (1) plants, such as BULU (bamboo) which symbolizes HUTA or BANUA; BURANGIR or AROPIK symbolizes the RAJA and NAMORA NATORAS as a place to ask for help; PUSUK NI ROBUNG called BINDU symbolizes the customary DALIAN NA TOLU or MARKOUM-SISOLKOT; (2) animals, such as HALA and LIPAN symbolizes  can  which have the force of law; ULOK (snake) symbolizes greatness and glory; PARAPOTI symbolizes activities to earn a living to support his family ; TANDUK NI ORBO (buffalo horn) symbolizes nobility; (3) equipment of daily life, such as TIMBANGAN (weights) and PODANG (sword) symbolizing justice; TAKAR (coconut shell) symbolizes relief for the needy; LOTING (ligther) symbolize efforts to earn a living, and so forth.

Making BOLANG at the BINDU in SOPO GODANG and BAGAS GODANG. This is done by weaving or braiding and some are carved. Materials used as the material is woven bamboo sheets that have diarit with certain forms and then mounted on the TUTUP ARI (BINDU). Ornaments were mostly given color NA RARA (red), NA LOMLOM (black) and NA BONTAR (white) which is closely related to the cosmologies Mandailing. In this case, NA RARA symbolizes strength, courage and heroism; NA BONTAR symbolizes purity, honesty and kindness; NA LOMLOM symbolizes magic (supernatural ) in the animistic belief system called SIPELEBEGU. Here are engraved ornaments found on the epidermis of the SOPO GODANG and BAGAS GODANG.

1 .      BONA BULU feathers symbolize HUTA or BANUA system of government.        

Meaning : A residential area has been categorized as HUTA or BANUA if facilities and infrastructure have been completed include: DALIAN NA TOLU elements (MORA, KAHANGGI and ANAK BORU), RAJA PAMUSUK, NAMORA NATORAS, ULU BALANG, BAYO-BAYO NA GODANG, DATU and SIBASO.

2 .     BINDU/PUSUK NI ROBUNG symbolizes system of social organization.   

Meaning: the socio-cultural life of the community based Indigenous Mandailing ie DALIAN NA TOLU (Three pillars) or MARKOUM-SISOLKOT.

3 .     BURANGIR / AROPIK symbolizing function RAJA and NAMORA NATORAS.     

Meaning: Everything about , whether it concerns the implementation of traditional ceremonies and rituals should first ask for consideration and permission to RAJA and NAMORA NATORAS (representatives of each clan).

4 .     SIPATOMU-TOMU symbolize the rights and obligations of the King and his subjects.        

Meaning: King is obliged to maintain and preserve order in society so that they can live in safety and peace and mutual respect among fellow for the sake of law and custom .

5 .     BINTANG NA TORAS symbolizes founder HUTA or BANUA.       

Meaning: The HUTA established by NATORAS who also serves as head of government and traditional leaders are equipped with the commander,  BAYO - BAYO NA GODANG, DATU, and SIBASO.

6.     RUDANG symbolizes a perfect HUTA.        

Meaning: The HUTA complete with all the customary pomp attributes such as custom clothing, musin ensamblle, weapons and so forth.

7.   RAGA-RAGA symbolizes order and harmony of life.       

Meaning: The relationship between kinship very closely and in harmony with the ongoing marital relationship between highways (clan), both fellow citizens HUTA and with people from other HUTA.

8.    SANCANG DURI symbolizes an unexpected incident.        

Meaning: A person who comes to a HUTA and it went straight to SOPO GODANG, then NAMORA NATORAS shall feed him while he was in HUTA it, and when he left HUTA should be given some food.

9.    JAGAR-JAGAR communities obedience to custom. 

Meaning: In every huta has no provision for MARRAJA, MARMORA, MARKAHANGGI, MARANAK BORU, and NAPOSO NAULI BULUNG customs.

10.   BONDUL NA OPAT symbolizes the provisions of the litigants.     

Meaning: Each case will be resolved in the SOPO GODANG custom (Indigenous Convention ) by NAMORA NATORAS, and decisions must be fair so as not to harm the litigants.

11. ALAMAN BOLAK (ALAMAN BOLAK SILANGSE UTANG) KING symbolizes authority and power.        

Meaning: If there fight  example, and one of them ran to ALAMAN BOLAK located in front of BAGAS GODANG (King's Palace), then that person should not be disturbed by anyone. If there are other people who interfere, then that becomes his opponent is all HUTA citizens.

12.    BULAN lamp symbolizes life        

Meaning: Moon that shines at night to illuminate the eyes of the citizens of the hearts HUTA it will bring them to a better standard of living that is good fortune, glory and prosperity.

13.    MATANIARI (sun) symbolizes KING fair and wise.     

Meaning: A KING who ruled justly and wisely will make all citizens happy HUTA. KING should be protective of its people in all respects, both in customs and concerns of everyday life. Such an attitude KING called MARSOMBA IBALIAN MARSOMBA IBAGASAN.

14.    GIMBANG, in this case KING represents the degree of social awareness high.        

Meaning: KING Ownership over a fairly wide rice fields and food supplies (rice) enough it becomes PARSALIAN (where requested help) for every citizen HUTA the lack of food.

15.    TAKAR (coconut sheel) symbolizes socio- economic justice for everyone.        

Meaning: Every citizen who is experiencing distress HUTA both problems of food and other things to ask for help KING. Similarly, any person required to help others in distress , both moral and material aid.

16.    LADING/UPAK symbolizes preparedness.        

Meaning: Sharps this is quite important in many activities of daily life. It can also be useful as a weapon when going into the woods for hunting or for other purposes.

17.    PODANG symbolizes law enforcement.        

Meaning: To someone who broke the law , has the authority to decide KING whether a person who has been proven guilty sentenced to death or hanged or sentenced to waste (PAHABANG MANUK NA BONTAR).

18.    TANDUK NI ORBO symbolizes nobility and power.        

Meaning: Every home that has a buffalo horn on the top of his roof had signaled that the home is KING or the nobles who had influence or power in a HUTA.

19.    LIPAN symbolizes the principle of deliberation and consensus.        

Meaning: Every decision that is generated based on consultation and consensus with a legal foundation that has a fixed power and coercive.

20.    ULOK (snake) symbolize the position and function KING.       

Meaning: KING on each HUTA have the glory and the greatness which serves as a protective and unifying for all his people.

21.    HALA (scorpion) symbolizes the principle of deliberation and consensus.

        

Meaning: Decisions with the so-called JANJIAN (fellowship) is the most powerful legal basis and can not be assisted by any party. The meaning is more or less the same as the definition of a centipede.

22 .   BARAPTI/PARAPOTI (pigeon) symbolizes livelihood activities.

        

Meaning: Please make a living as a dove fly in the morning to make a living, and in the afternoon back home with an income he earned for his family to eat together.

23.    MANUK NA BONTAR symbolizes severe legal sanctions.

        

Meaning: Any person who violates customs, such as marriage SAMARGA (incest) is punishable by cutting a buffalo and fed the multitudes and releasing a white chicken (PAHABANG MANUK NA BONTAR). Persons who violate this custom Huta and subsequently expelled from the kinship relationship with HUTA residents decided anyway.

24 .   TIMBANGAN (weight) symbolizes truth and justice.

        

Meaning: In examining , discussing , considering and deciding a case must be based on truth and justice and prudent so as not to cause displeasure to the litigants.

25 .   BINTANG (star)  symbolizes NATORAS.

        

Meaning: With this emblem a sign that in the HUTA there NATORAS as founder of the first HUTA once (PAMUNGKA HUTA).

26.    HORIS/ORIS  (ceremonial knife) symbolizes the welfare , safety and peace.

       

Meaning: KING and people live in peace and prosperity, away from all distractions distress.

27 .   GANCIP (clamp) symbolizes KING duties and obligations.

        

Meaning: KING implement custom and the law fairly and wisely. When people need help, the KING shall help her , both moral and material support it. Besides the King should be firm and consistent against anyone who made ​​the mistake was sentenced by indigenous decision.

28.    LOTING PAKPAK (lighters) symbolizes sincerity in trying and working.

        

Meaning: To be able to meet their needs, each person must work and strive to use all the power and mind so that any work done is not in vain, is like iron and stone will produce a spark when pitted fire (bring real results).

29 .   GUMBOT symbolizes King as a role model and a model of the people.

       

Meaning: As a leader mannered and know the law, then the king should have compassion, gracefully, respect and have high ethical role model that he has always been its people.

30 .   PARBINCAR NI MATANIARI (sunrise) symbolizes the sun as rays in life.

        

Meaning: The sun likened illuminate in life , a source of sustenance and livelihood, happiness, well-being for NAMORA NATORAS and all his people. These ornaments are on top of the entrance BAGAS GODANG hall.

HORAS TONDI MADINGIN

PIR TONDI MATOGU

SAYUR MATUA BULUNG 

Informan

•       Mangaraja Lelo Lubis (Medan)

•       Z. Pangaduan Lubis (Medan)

•       Zulkifli Matondang (Medan)

•       Sutan Singasoro (Huta Godang)

•       Sutan Baringin (Habincaran)

•       Zulkarnain Nasution (Panyabungan)

•       Mangaraja Sende Tua Lubis (Kotanopan)

•       Raja Hidayat Nasution (Maga)

•       Abdul Hakim Nasution gelar Batungkek (Tombang Bustak)

•       Mangaraja Lobi Lubis (Huta Padang, Ulu Pungkut)

•       Sutan Guru Panusunan Lubis (Tamiang)

•       Burhanuddin Lubis (Huta Pungkut)

References

• Laporan Penelitian Pengumpulan dan Dokumentasi Ornamen Tradisional Di Sumatera Utara 1979/1980, (Medan: Pemerintah Daerah Tingkat I Propinsi Sumatera Utara).

•   Z. Pangaduan Lubis, Namora Natoras: Kepemimpinan Tradisional Mandailing, (Skripsi Sarjana FISIP USU Medan, 1986).

•    Z. Pangaduan Lubis, Kisal Asal-Usul Marga Di Mandailing, (Medan: Yayasan Pengkajian Budaya Mandailing /YAPEBUMA, 1986).

•      Zulkifli B. Lubis, Manipol: Studi Orientasi Budaya Mandailing, (Skripsi Sarjana FISIP USU Medan, 1988).

•       Buletin PARATA NA MALOS, (Medan: HIKMA Tingkat I Sumatera Utara).

•   Buletin MANDAILING, (Medan: Yayasan Pengkajian Budaya Mandailing/YAPEBUMA).

•       Raja Junjungan Lubis, ”Sirih Adat Lambang Persatu Paduan dan Kegotong Royongan” dalam H. Anwar Harahap, (ed), Buku Warisan Marga-Marga Tapanuli Selatan Turun-Temurun, (Medan: Yayasan Manula Glamour, Punguan Marga-Marga Tapanuli Selatan, 1980).

•       Siregar, Rukiyah & Ch. St. Tinggi Barani Perkasa Alam, Burangir Na Hombang, (Jakarta: Depdikbud, 1981).

•       Edi Nasution, Tulila: Muzik Bujukan Mandailing, (Penang: Areca Books, 2007).

Gandoang. April 23, 2014.

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