Mandailing history

MANDAILING: 

HISTORY, 

INDIGENOUS, 

AND ARCHITECTURE

                                                   

INTRODUCTION

Mandailing tribe or ethnic group Mandailing is one of the several hundred native tribes of Indonesia. From ancient times until now the tribe for generations inhabiting own ethnic region located in South Tapanuli, North Sumatra Province. According to tradition the Mandailing ethnic territory was named Tano Rura Mandailing which means the land is Mandailing valley. But now is the popular name Mandailing, together with the names of ethnic groups inhabit. In this connection, a book entitled "Mandailing: History, Indigenous and Architec-ture" authored by M. Dolok Lubis (kingdom of Tamiang) consists of three parts, the first concerning Mandailing History and Tradition, second the Traditional Architecture Mandailing, and third on Custom Ornaments Mandailing symbolism.

The first part of this book consists of five chapters, namely: 

The introductory (chapter one) contains a description of the origin of the name Mandailing;

Chapter Two contains a description of the District of Mandailing Natal, covering six sub-topics, namely the history of Mandailing Natal area, administrative area, geography, topography, land area and population, and the potential of the region.

Chapter Three contains the history of the development of Mandailing which includes three sub-topics, namely the origin name Mandailing, Highways Mandailing origin and indigenous tribes that inhabit Mandailing.

Chapter Four contains the structures and systems Mandailing customary law, which includes three sub-topics, namely the elements Dalihan Natolu position and function Dalian Natolu.

Chapter Five contains the governance structures of indigenous peoples Mandailing, which includes two sub-topics, namely Raja and Namora Natoras.

The second part of the book consists of a single topic, which is the traditional architecture Mandailing which contains two sub-topics, namely the customs building and building structures.

And the third part of this book is also a topic, namely ornaments.

BOOK SUMMARY

Part One: History and Tradition Mandailing

Local district level II Mandailing Natal (Madina), is the southernmost district of the province of North Sumatra regional level established under Act No. 12 of 1998 and approved on November 23, 1998. District is the result of the expansion of the area of ​​the Regency of South Tapanuli. Mandailing has the potential diverse region, with sufficient resources and vast fertile agricultural areas to be developed such as coconut, oil palm, rubber, rice, cinnamon, citrus fruit and fish farms. Another is the potential presence of mineral deposits, such as gold, coal, tin, sulfur, iron, copper, zinc, silver, lead, kaolin and marble.

Mandailing existence has been calculated since the 14th century with the inclusion of the name Mandailing, Sumpah Palapa of Gajah Mada in poetry 13th Kakawin Negarakertagama by Prapanca work as the area around the Majapahit expansion in 1287 Çaka (1365) to some areas outside Java. Mandailing at that time is estimated to have grown, with the condition that a homogeneous society, grown and gathered in a constitutional monarchy with a culture that has a high proficiency level in the time.

Centuries before Prapanca, in Mandailing has grown cultured society (based on the historical record of the attacks Rajendra Cola from India in the year 1023 AD to the Kingdom Panai) Barumun upstream along the river or Batang Pane ranging from Binanga, Portibi in Gunung Tua to the valley of the mountains Sibualbuali in Sipirok. It is characterized by the presence of people with the surname Pane in Sipirok, Angkola and Mandailing.

In a book written on the history of Batak Toba Old classic literature (Tonggo-tonggo Siboru Deak Parujar), also referred to as the Mandailing name place of origin of the Batak Toba ancestor. It is estimated, Tonggo-tonggo was created after the birth Siraja of Batak (6th generation Siboru Deakparujar and Siraja Odap-odap) in the year 1305 AD Siraja Batak believed to be living in the Mandailing land which later moved to Toba and continues to grow. This is also confirmed by Pangaduan Z. Lubis in his book 'The story of The origin of Highways in Mandailing.

Mandailing name probably derived from the Mandehilang word (Minangkabau language, meaning that the mother is missing), said Mundahilang, said Mandalay (Burma town name) and the word Mandala holing (in Portibi royal name, GunungTua). Munda is the name of the nation in Northern India, who fled to the South in the year 1500 BC because of the insistence of Aryan Nations. Most nations Sumatra Munda entered through the port of Barus on the west coast of Sumatra.

Mandailing a history of the origins of the clan which allegedly originated in the 9th century or 10. Majority of the existing genera in Mandailing is Lubis and Nasution. Ancestors Lubis clan named Angin Bugis from South Sulawesi. Angin Bugis or Sultan Bugis sailing and settled in Hutapanopaan (now Kotanopan) and develop his descendants, until the child who holds Namora Pande Bosi III. Highways Hutasuhut is the next generation of offspring Namora Pande Bosi III, which comes from a different mother and settled in the area Guluan Gajah.

Harahap and Hasibuan clan also a descendant Namora Namora Pande Bosi III who settled in the area Portibi, Padang Bolak. Alternating Pulungan clan came from Sutan Pulungan, which is the fifth descendant of Namora Pande Bosi with his first wife who came from Angkola. While the carrier is Baroar Nasakti Nasution clan, the child of a marriage between Batara Pinayungan (of royal Pagaruyung) with Lidung Bulan (Sutan Pulungan sister) who settled in Penyabungan Tonga. Highways Rangkuti and Parinduri ancestors is Mangaraja Sutan Pane from the royal Panai, Padang Lawas. Descendants Sutan Pane, Datu Janggut Marpayung Aji dubbed 'the 'Nan Ditakuti', and transformed into Rangkuti who settled in Huta Lobu Mandala Sena (Aek Marian). Descendants Datu Janggut Marpayung Aji spread to several places and one of them to the area Tamiang, bringing Parinduri clan. Batubara , Matondang and Daulae ancestors named Datu Bitcu Rayo and Parmato Sopiak (two leaders of a group of Malays) derived from Batubara, Asahan.

In addition to "air-clan" society, Mandailing area has been inhabited three other tribes, long before the 10th century, the Sakai, Siladang tribe, and Lubu Hulu Muarasipongi tribal. Sakai tribe settled in a small river upstream, and some are also found in the area and Duri Dumai (Riau) and Malaysia. Upstream Hulu Muarasipongi tribe thought to have come from Riau, while languages ​​and cultures, similar to the language and customs as well as Champaign County Coastal. Lubu Siladang tribes living on the slopes of Mount Tor Sihite, language and ancestral language and customs differ from Mandailing and Malay. Similarly, the physical characteristics of the strapping, muscular, dark brown round eyes, a friendly attitude, diligent, and always humble.

Mandailing community in the implementation of the customs and customary law to use a custom system structure called Dalihan Natolu (three furnaces), which implies that Mandailing community embracing social system consisting of Kahanggi, (a group of clans), Mora (kin group girls givers) and Anak Boru (receiver kin group girls). The third element is always together in every implementation of cultural activities, such as Horja (jobs), ie three types: (a) Horja Siriaon is excitement activities covers the birth ceremony (anak tubuan), entering a new house (marbongkot bagas na imbaru) and marry the child (Haroan Boru); (B) Horja Siluluton (Death rites) and (c) Horja Siulaon (mutual aid).

The system of government in Mandailing, before the arrival of the Netherlands is a government led by the dean-dean custom, Raja and Namora Natoras as power holders and custom. Raja in Mandailing consists of several types, namely Panusunan (supreme king), Ihutan (under Panusunan), Pamusuk (raja of the huta, subject to Panusunan and Pamusuk), Sioban Ripe (under the raja Pamusuk) and temperature (below Pamusuk and Sioban Ripe, but not there at all Huta). All the Raja Panusunan in Mandailing comes from a clan that ancestry Lubis in Mandailing Julu and Nasution clan in Mandailing Godang each sovereign in its territory. Namora Natoras consists Namora (one who became the head of each raja parompuan kinsfolk kahanggi is raja), Natoras (one of the oldest of the parompuan), temperature (the clan to which a raja Panusunan/Pamusuk but not the descendant of raja) and Bayo-bayo Nagodang (they are not semarga with the raja, who come together at a certain time to the Huta).

Part Two: Traditional Architecture Mandailing

Traditional architecture Mandailing discussed in this section are custom buildings such as Bagas Godang and Sopo Godang in several places in Mandailing Julu and Mandailing Godang. Study are part of the roof structure and tutup ari, body building, shape and arrangement of pillars, stairs and courtyards.

Bagas Godang and Sopo Godang roof pattern consists of two features, namely (a) Sarotole, the peak is a flat line, meaning openness and charitable heart, (b) Silingkung Dolok Pancucuran, the peak is a curve, charitable nature of significant liver. Tutup ari, a triangular shape under the roof and placed on the roof of the four-way Bagas Godang, which has a roof and roof cross four forward and backward, meaningful sign of strength, never give up. Tutup Ari cap shape also symbolizes bindu matogu is Dalihan Natolu as symbolism. Both sides sloping tutup ari has a name and meaning. To the left named Gaja Manyusu which means every poor should be helped. Hypotenuse named naniang pamulakkon right side, meaning that every being helped must know yourself. The top tutup ari called salopsop, cross-shaped sword that Raja holds meaning and legal customs. The meaning of each ornament is arranged in closed ari ornaments on the topic discussed in the last chapter of the book.

Body building is covered wall called dorpi, it means protection from outside interference. Body building consists of a front room, middle, bedrooms and kitchen. Front entrance door is called pintu ari marngaur, which means that every entry will be honored by the raja/ Namora Natoras. At the entrance stairs are carved human heads symbolizing shaped ulu balang as guards, meaning that every guest should permit to enter. Space on the Bagas Godang  consists of Pantar tonga (living room), bedroom, parangin-angin (front room), Hanan halan (forbidden room), a special room for the raja and spa pantar na bolak (deliberation room) and storage space.

The shape and arrangement of the pole on Bagas Godang and Sopo Godang varies widely according to the building, but the principles of drafting and odd numbers will always follow the numbers 3,5,7,9 which contain a specific meaning in customary symbolism.

Stairs in Bagas Godang, the location and number has significance, adjusted to the status and position of the building owner. In Bagas Godang number of the steps is the most, with nine rungs while Sopo Godang, the number of the steps of seven. Number of steps seven, five, four and two, respectively found in the royal family, the same family surnamed of Raja and commoners.

Alaman (experience selangseutang, debt Siala mardenggan) is a stretch of flat ground in front of Bagas Godang, serves as the activities associated with traditional ceremonies and the protection of people, if there is a fight. If there is noise in the village, and ran toward troublemakers this page, and when he has reached that page, no one has the right to judge, except the Raja and Namora natoras.

Part Three: "Bolang" (ornament)

Custom ornamental motifs on Mandailing buildings have shapes of plants, animals and objects to use. Ornaments are placed on the lid ari, by way of woven and braided and use the colors red, white, and black. There are 33 types of ornaments with specific meanings, which are (a) Bona bulu is described by the shape of bamboo stems erect march composed, meaning that the village now has a bona fur (the king who founded the village) and has become a leader; (b) means Bondul na Opat floor with four corners, meaning that the king and the village elders would hear the case as fairly and not discriminate against people; (c) Panji-panji (flag colors) which is a symbol of tradition, that the areas have customary laws, manners and urbane; (d) Raga-raga, which forms the bamboo planks are arranged crossed, meaningful ban on married with one clan, because it would be like tangled threads of his life; (e) Suncang duri, which form the composition of fish spines opposite direction, meaning that the guests who came to be entertained; (f) mata ni ari, which form the sun shines, meaning that the king be protective and pleasing people (g) Manuk na bontar, namely white chicken, meaning everyone will be heard in the error behavior Sopo Godango, given the appropriate punishment, released a white chicken and innocent people who were expelled from the village; (h) Loting pak-pak, the tool lighter than iron, meaning each person must strive and work to make ends meet.

ANALYSIS

Part One: History and Tradition Mandailing

If viewed in the structure of the writing, the book written by M. Dolok Lubis basically consists of three major parts, namely the Mandailing history, customs and architecture. However, technically the presentation, the author has unified discussion of the history and customs, so that some topics so do not support the previous description. For example, the first part is chapter one, the introduction did not describe the importance of the book is structured. Fill in the introductory part of the more suitable it is in discussion Mandailing history. Discussion of the history and customs that are combined in one piece, causing some of the data is often repeated discussion. Topics history and customs should be separated, so that the distribution of chapters in each section more evenly. In this book, part of the very many number of its chapters, while the two only two chapters, even part three did not have a chapter.

The first part of this book extensively covered the Mandailing history and customs. In the description explained that basically, Mandailing has been around a long time, ie before 1023 AD It can be proved in three ways, namely: (a). The historical record of the attacks Rajendra Cola India in the year 1023 to the royal Panai, Barmun upstream; (b). Kakawin Negarakertagama, text 13th, prapanca work, (around 1365 AD) was first published by the Dutch scholar Dr. J. Brandes 1902 and (c). Classic Literature Batak Toba, Tonggo-tonggo Siboru Deakparujar, which were made after the birth Siraja Batak, in the year 1305 AD.

Explicitly, the description in the section is able to provide enough information about the Mandailing history clear, but it is less precise formulation structure. The author immediately start the historical existence of Kakawin Negarakertagama Mandailing precisely, whereas the subsequent discussion there is other data that figures year earlier, so that the lay reader will probably assume that Mandailing existed since approximately 1365 AD, when in fact the existence of Mandailing alleged to have existed even earlier, ie 1023 AD.

Mandailing existence at the beginning of the 10th century further strengthened with the description of the historical development of Mandailing topic in the next chapter (p.13). Here described, that from some unknown source Mandailing derived from the word 'Mandehilang' and 'Mundahilang'. Munda, is the name of a tribe in Northern India who moved to the south, because of an attack Aryans in 1500 BC. At the end, there is no definite decision about Mandailing, and the authors did not dare to conclude anything. Polemics about the origin of the name is Mandailing since long been debated by society, however, there is agreement that Mandailing has been around a long time.

If viewed in a discussion about the origins of the clans in Mandailing (p.17), wrote that the ancestors of the Mandailing surnamed Lubis comes from Goa kingdom in South Sulawesi. In the discussion very clearly described the genealogy of the clan according to some sources referenced. The question is, what about the early history of the show that Mandailing also came from India (p.13). At the end of the discussion of the clans (p.26), the author also includes some data on indigenous tribes that inhabit Mandailing, long before the 10th century consisting of three parts, namely the Sakai tribe, clan and tribe of the Hulu Muara Sipongi and Lubu Siladang. Of the three tribes, explained that the tribe Lobu Siladang have different physical characteristics with the other two tribes and more similar to the posture of the Indian society, which is high, straight, dark brown round eyes. It is estimated that this Lobu Siladang tribes are the people empire of the Indian Mandala holing left of the group, when the Majapahit troops entered this area in 1287 Çaka (1365 M) and hide in the mountain slopes of the Tor Sihite, and form their own groups and very covered by other tribes. Very little explanation about the native tribes who inhabited Mandailing on this book, so there is still a lot of lingering questions, especially about the differences and similarities with other tribes, especially the "air-clan" and regarded as the actual Mandailing. There is a possibility, that they were the first inhabitants who settled in Mandailing earth. Thus, this phenomenon can be a good entrypoint to explore all of the original parts as bermukimnya culture, architecture and cultural landscapes that exist.

Discussion of the origin and history of the Mandailing clans (p.17) shows that Mandailing ancestors came from several different places, namely India (evidenced by the Lobu Siladang tribal groups); Riau (Hulu Muara Sipongi tribe); South Sulawesi (Lubis clans), Padang (Highways Nasution and Pulungan), South Aceh (Highways Rangkuti and Parinduri); East coast of North Sumatra/Batubara-Asahan/Tanjung Balai (Batubara, Matondang, and Daulae clans). Thus, Mandailing community not only from South Sulawesi, but also some other areas inside and outside the country.

Dalian Natolu a social system that is incorporated in a custom order and structure consisting of Kahanggi, Mora and Anak Boru. Kahanggi is kinship (kinship) among people Mandailing a clan. Mora is a group of relatives giving girls in marriage (bride giver), while the Anak Boru is a relative of the recipient group girls (bride receiver). The social system serves as a mechanism to implement custom. In Mandailing community life, customs and practices can not be separated from the system. The only device does not exist, then all activities will be done. This suggests that, within his life daily, Mandailing community respect and appreciate the elderly. However, older people who are not necessarily respected high-minded, but rather protection for all relatives, siblings and even others who are nothing to them in carrying out any activity in Huta. Every individual, whoever the person, a descendant or not, the same surname or not, or even newcomers even have the same opportunity to express an opinion.

Mutual respect and appreciate it even more emphasized in the discussion of the leadership structure in Mandailing. Raja, in Mandailing only as a symbol, that an huta have gone through a process of certain customary. Raja did not autocrats, but very democratic because the government authorities and customs, the king did not work alone, but together with Namora natoras. Here more clearly evidenced, that with such a leadership structure, each individual voice in society can be represented aspirations. Mandailing community has the privilege to resolve any problems, namely marpokat (deliberation). If the deliberation, the device is not present, then the deliberation canceled. Each device is representative of each of the different, ranging from old people to ascend the throne, the king's brother, the genus but a different descent, the people who lived in different genera but Huta. Each of them, have the same rights and obligations in solving any problem, if one is not present, then the discussion will be postponed.

Part Two: Traditional Architecture Mandailing

An overview of the architecture in this section as it feels less complete, as shown only custom building alone. This may be understandable, because the customs building visually able to make itself as a focal point in the Mandailing village (banjar, lumban, huta and so on). Speaking of the physical architecture of course not just the buildings, but also residential neighborhood, neighborhood awoke (build environment), outdoor spaces such as open space, in the spaces, landscape, street furniture, and many others.

In the case of book Mandailing: History, Indigenous and Architecture by M. Dolok Lubis, no problems discussed are described at the micro level, meso or macro, so the discussion is more a collection of descriptions of some architectural objects randomly selected in two places, namely Mandailing Godang and Mandailing Julu. In fact, Mandailing Julu and Mandailing Godang have different architectural features. Some discussion will probably result in a sharp analysis, if the discussion is only focused on one place, for example, only in Mandailing Godang. In fact, the authors themselves assert that traditional building located in Mandailing have the structure, size and shape are distinctive and different (p.49 and p.53).

In the discussion of indigenous building (hal.51), explained that in the future there Bagas Godang and Sopo Godang, but from the research I have done, in Mandailing Julu course there are some variations in the location of Bagas Godang and Sopo Godang. Sopo Godang not always be in front of Bagas Godang, but highly variable. Therefore, it can not be justified that in the future there Bagas Godang and Sopo Godang. Unfortunately, the authors did not explain in the village where the position is as it was found, so that this information can cause confusion for the lay reader.

However, such a review can be used as guidelines to determine the function of building Mandailing custom, ie Bagas Godang and Sopo Godang complement building, hopuk. If concluded, Bagas Godang has several functions, namely (a) as a place to stay the Raja; (b) as a traditional building which indicates that the areas have custom fittings; (c) as a gathering place to do custom work, and (d) as a shelter for every member of society. This function shows that the king does not have the absolute occupancy, because in fact the building was built jointly by the people so that the people also have the right to use the building. However, the use of occupancy by the community tailored to the needs and certain times, such as the activities of indigenous villages. Hopuk as a complement to traditional building is a symbol of social welfare. If the customs building is owned jointly, as well as with hopuk. Every member of the community who lack food, can have recourse to the Raja and Namora natoras to take rice in hopuk. This phenomenon further confirms a few things, namely (a) the position of the king is borne toward his people; (b) a harmonious relationship between the leader and the led, and (c) the relationship between the family harmonious society.

As with any study that is too broad architecture locus amatannya, study structure (case p. 53/83) is also not based on specific criteria, so that readers will be hard to understand. The author does not classify any structure contained in Madailing Julu, Mandailing Godang and Pakantan, if all structures in the two buildings are indigenous or not, and how the structure contained in the king's relatives houses, such as kahanggi, mora and anak boru? However, it is implied from all the structure is in, among others, is that society is a Mandailing society that (a) the brave and unyielding (closed symbols ari); (b) open (symbol sarotole roof shape and silingkung); and (c) like to work together and help each other (the symbol of the body of the building).

However, it is of interest to the discussion of this structure. Although the position of the king in Mandailing not as authoritarian Raja and sovereign, but in realizing its occupancy (Bagas Godang) remains physically demonstrate a fundamental difference with other dwellings, such as (a) the number of steps and different poles; (b) appearance and physical form; (d) dimensions; (d) bolang (ornaments) and (e) of the alaman (page).

If studied architectural, this may be related to several reasons. The number of steps that are different from most homes not only have special meaning, but also logically it should be adapted to the posture and height of the building. Buildings and high Bagas Godang course requires the number of steps is much more compared to the smaller commoners. Large size of the building automatically require the pillars are much more as support structures and building construction. It shows that even this indirect, Mandailing community in the past has had an understanding of the science of building construction. The physical form is very striking (large and magnificent) was deliberately raised and made with or near-equal basis bergotog together to show the outside world, that their village has had custom fittings. Villages that do not yet have a complete custom Bagas Godang. That is, Bagas Godang is the identity of the place (genius loci). Different dimensions to people's houses is a must because basically Bagas Godang is common property, which at certain times will be used jointly by the king and his people anyway, so its size should be large. Different ornaments are also adapted to the completeness custom that has been owned by a village. The more complete the customary, more and more ornaments, meaning that the greater the responsibility of the king to the people.

Discussion on the page (p.82) in the book should not be put in the item structure, but must be dealt with separately as an object architecture page in the micro level, parallel to the structure. Pages in Mandailing (especially on the front of Bagas Godang) has its own unique phenomenon, and is able to explain some of the incomplete information in this book, such as whether Bagas Godang always dealing with Sopo Godang? Alaman (pages) in Mandailing has its own structure associated with the concept banua in Mandailing but not at all mentioned in this book.

Part Third: "Bolang" (Ornaments)

All ornaments are available in custom building Mandailing consists of 33 species. Each ornament has a special meaning and are described in enough detail to two languages, the language of Mandailing and meaning in Indonesian. The ornaments are all presented as a whole without distinction whether the ornament is in the custom house, customs hall, the king or the relatives of the common people. The author does not put the legend or map key or other instructions (may be more concise in tabulation form) so that the reader is not difficult to identify the presence in each building. Maybe it would be structured if the discussion comes with certain information discussed in the section. In addition, the discussion of this ornament is not accompanied by a final conclusion, so readers must draw their own conclusions.

All ornaments contained in the custom building illustrates attitudes, perspectives, values ​​and customs of the people are very different Mandailing with other community cultures that exist in the area of ​​North Sumatra in Indonesia even. In essence, the discussion about ornaments in traditional building Mandailing describe four aspects that characterize Mandailing, namely customary aspects, aspects of social life, aspects of traditional law and aspects of personality.

Part Two and Part Three of the book entirely quoted from the books written by Drs. Oloan Situmorang, entitled: Recognizing and Ornaments Traditional House Building Mandailing and Its Relationship with Indigenous symbolism (p.25 to p.86).

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Translation by Edi Nasution

Tano Sere

' TANO RURA' (MANDAILING), 

START FROM 'PADANG LAWAS' TO 'PASAMAN' ?

PROLOGUE

Dutch linguist ie Van Der Tuuk (1971: XLVII) has examined the Mandailing language. From this research, he argued: "With reference to the west coast of Sumatra, it can safely be said that the language Mandailing extends from 'Ophir' or mountain Pasaman next south up to the northern border of Sipirok and Batang Toru. Mandailing language divided into 'northern Mandailing language' (also called 'Angkola language') and 'south Mandailing language'. yet possible to formulate definite boundaries between them" (See: www.mandailing.org).

However, to be described in this article is not about the Mandailing (south) language in Sumatra Island, but a short description of Ophir is in the 'long history' touted as 'Gold Mountain'. In this connection, Z. Pangaduan Lubis (2009 ) there wrote: "We know that the Hindus called Sumatra island nation with the words 'Swarna Dwipa' ('Golden Island') is the goal of Hindu people of India at the time they were trying to find gold. On the island of Sumatra Mandailing region (which at the time included areas previously Pasaman) is rich with gold. From ancient times to the present, 'Tano Rura' (Mandailing) named Tano Sere, or Tano Omas Sigumorsing which means 'Golden Land".

'GOLD BELT' IN SUMATRA

According to 'Tim Penulis Ekspedisi Cincin Api Kompas', valleys that extend along the Bukit Barisan, have long been known for its fertility. This valley seemed to make a connection - connect line splitting lengthwise Sumatra. Starting from the Valley Semangko in Lampung, connect to Suoh, Kepahiang, Ketahun, Kerinci, Muaralabuh, Batur, Maninjau, Rokan Kiri, Batang Gadis, Angkola, Alas, Tangse, Seulimeum​​, up to Banda Aceh. Surrounded older volcanoes, there are 11 (eleven) of them are still active, and these valleys are places mengendapnya volcanic ash-rich nutrients. Water is abundant and the most unstoppable in the basin formed by the movement of soil or due to ancient volcanic eruptions. Large lakes were created in 5 (five ) regions, namely in Lampung (Suoh and Ranau Lake), Jambi (Kerinci Lake), West Sumateta (Singkarak Lake, Diatas Lake and Dibawah Lake), North Sumatra (Toba Lake) and Aceh (Laut Tawar Lake). Rows of the valley is also rich with natural hot water and geothermal energy store. Based on the research results of the F Junghun ( 1854), the USGS said, at least there are 23 (twenty-three) hot springs along the valley of the 'Bukit Barisan' potentially generate geothermal energy. In 1986, a survey conducted by the Geothermal Energy New Zealand Ltd. even find the 37 (thirty- seven) hot springs. Not only that. Coincides with a row of valleys, snaking 'gold belt' which exalt Sumatra as Svarnadwipa (Swarna Dwipa). Svarnadwipa word derived from Sanskrit which means 'Island of Gold' as stated in the Nalanda inscription carved in 860 AD. William Marsden, in his book, History of Sumatra (1783), states that once thought to be the Ophir of Sumatra, where a fleet of Solomon (Sulaiman) take charge of gold and ivory. Although the allegations of Ophir by Marsden unfounded, but the fact the island is indeed matchless gold producer.

Also further informed that the precious metals (gold) was mainly found in the central region of the island along the Bukit Barisan like in Martabe, Bangko, Rawas, Lebong, Minangkabau, Mandailing, and Natal. Minangkabau is regarded as the richest area so many established Netherlands lodges in the Padang. According to William Marsden, in the Minangkabau region alone there are no less than 1,200 (one thousand two hundred) gold mine. A total of 283,000 gram -  399,600 gram saved every year in Padang, on the open market, or in the hands of individuals. Meanwhile, approximately 28,000 grams marketed in Nalabu, at Natal as much as approximately 23,000 grams, and in Mukomuko 17,000 grams. TM Van Leuwen provide a more complete picture about the precious metal production from Sumatra. Writing in the Journal of Geochemical Exploration, 50th edition, 1994, Van Leuwen estimated that the total gold dredged from Sumatra since Dutch exploration through 1994 to reach 91 (ninety-one ton) and silver as much as 937 (nine hundred and thirty-seven) tons.

Added to mention that long before the Dutch came and dredge gold from Sumatra, trade of gold has been going on long island. In the Barus Seribu Tahun yang Lalu (2003) book,  Marie-France Dupoizat and Daniel Perret said the rover Tome Pires in the early 16th century noted that gold traded around the port in Sumatra, especially in Barus. The old port on the west coast of North Sumatra has been mentioned in the works of Ptolemy, Geographia, written in the 2nd century AD. In addition to searching for 'kapur barus' (camphor), the merchants of various countries also hunt native gold traded at this port. The precious metal is thought to be taken from the rivers that disgorge around Bukit Barisan. With all the abundance of life force, not surprisingly, these valleys have long attracted people to settle there. Traces of large stones or megalithic culture which is widespread throughout the valley is evidence that 'early humans' have settled there. An archaeologist of the Archaeological Institute of Palembang, Tri Marhaeni S Budisantosa, said that the findings megalithic Sumatra mostly scattered in the valleys along the Bukit Barisan, ranging from Liwa in Lampung until around Kerinci in Jambi. For example, in the Kerinci and Merangin megalithic found parallel to the Barisan along 80 km. In the region have found 21 (twenty one) megalithic cylindrical, and the fruits are round megalithic. In addition there are also six jars cemetery. They chose this area as a place of settlement mainly because the soil is fertile, suitable for farming. Here, many of them are andesite, which is a type of volcanic rock, which is a megalithic raw materials, which contribute to the flourishing of 'old culture' around the Kerinci valley and Merangin. In addition, a plateau surrounded by hills it is also very suitable also for developing a 'belief system' them.

Furthermore Informed Consent that the megalithic culture proponents believe that the high mountains is where the ancestors dwell. Budi Wiyana, Budisantosa colleagues at the Institute for Archaeology Palembang, also cited the same reason by the discovery of the distribution of megalithic sites in Lahat and Pagar Alam, South Sumatra. Humans inhabit the area because the land is fertile, and other practical reasons as close to the abundant water resources and raw materials igneous andesite. According to Budi Wijaya, megalithic tradition found in this region is very comprehensive, ranging from the dolmen, menhir, statues, statues menhirs, terraces, mortar stone, dakon stone, and flat stones. This megalithic relics prove that the area had been inhabited since at least 2,500 years before Christ. Budi Wijaya then shows a row of large stones shaped table (dolmen) lying in the verdant rice fields in Tegurwangi, Pagar Alam. Nearby are four large stones carved each of which depicts a middle man riding an elephant. In addition to showing the progress of the current culture, in the form of the ability to tame elephants, carved stone is also proved that people are familiar with that era of metal casting. Because to make a carving in stone, almost certainly use metal. Giant boulders were also found in the lush coffee plantation belonging to Robinson (64 years) in the village of Tanjung Batu, Tanjung Sakti obscenity, Lahat regency. Dolmen stones measuring about 2 meters long and 1 meter wide were stacked on top of small stones in the four corners. Pajarbulan Village, Subdistrict of Tanjung Sakti, Lahat regency, megalithic relics discovered in the backyard of the house residents. These rocks are commonly referred to as the citizens 'six pillars of stone', while archaeologists call 'rock tetralit'. Tetralit usability experts still debate. " Some experts argue, is the cornerstone tetralit poles or pedestals house . Opinion arises because at the top end of the pole there is a kind of stone that overdraft is expected to lay the pole.

'OPHIR ' IN 'SWARNA DWIPA'

Various sources of the same opinion that the word 'Ophir' is not Indonesian or Malay nor Sanskrit. The word 'Ophir' comes from the old Hebrew language, which is associated with gold or silver. In the stories of Salomon, the Jewish mythology, Solomon in Islam, the word 'Ophir' refers to the Prophet of Judaism, Islam and Christianity. Then, why did the word 'Ophir' appeared in Sumatra ? According to Greek mythology, the Far East is the 'end of the world', in which Adam and Eve descended to earth. Believed Similarly, Southeast Asia (Archipelago ) is central Chryse (gold) and argse (silver). Mentioned in the Old Testament, Solomon never find 'Ophir' (gold) to the east. In the old religion mentioned that and where the land is Auerea Solomon Chersensus (Golden Peninsula Malaya), precisely in Ceylon and Sumatra. This is the origin of the base of the bow of the ship directed to sunrise.

In ancient books description that heaven was with traits: the forest green, a lot of fruit, lots of water, lots of animals, and much of its land. Human is not tall, not short. Her hair is not curly, nor straight. The skin is not black, nor white. The nose is not sharp, not too flat. Eyes are not great, not too narrow. If we are a little dreamy, without the provision of extensive knowledge, you can imagine, the area that is touted as 'heaven' it certainly is in the archipelago and the equator. However, descriptions of ancient books that make the travelers obsessed sailed sunrise to find it. The rover is then indeed managed to achieve an archipelago, which then color the history of the area (Sumatara) that previously did not have a name.

The word 'Ophir' has become 'big mesteri' in human history. However, one thing that makes us curious is the presence of a foreign word ('Ophir') is not known yet listed in the Sumatra region. In this connection, when viewed from the history of mining in Indonesia, the Dutch initially came across the archipelago as interested in the typical spices such as pepper and nutmeg in abundance in our country. And then the Dutch also exploit soil fertility archipelago with plantings of various commodities by implementing a system of forced cultivation (culture system) which at that time was very devastating to the natives. In addition, the Dutch also eyeing the mineral wealth, especially gold. Traces of mining activities undertaken during the Dutch rule in Indonesia can still be found from Sumatra, Java, Kalimantan (Borneo), Sulawesi. However, long before the Dutch came, the archipelago has been known for its gold wealth. Gold as a commodity mines are well known and cultivated in the archipelago since more than a thousand years ago. In addition to the mine site, many archaeologists discovered artifacts made ​​of gold , in the form of a crown , worship supplies, jewelry, until the equipment daily. Myths or legends associated with gold being part of the story, is still spoken today. Empirically it is proved that long ago, in a number  of 'settlements' in Sumatra Island was once the center of gold mining, gold craftsmen, to trade gold. In this connection, the highest mountain in West Sumatra , precisely in the area is Mount Talamau Pasaman or also known as Mount Ophir (Gold) which is adjacent to Mount Pasaman.

Noted that one of the oldest gold mining center of which is located in the archipelago of Sumatra, such as Salida mine in West Sumatra. According M.J. Crow and T.M. van Leeuwen , gold lines coincide with the Sumatra fault line due to geological events. The gold mineralization occurs simultaneously with the appearance of a 'basur magma' along the Bukit Barisan. The interaction of magma with bedrock at a certain pressure to form 'alteration zone' on 'host rock lava and tuff' which then acts as a source rock rich in minerals ('host rock'), including gold. The precious metals are found in the surrounding areas such as Bukit Barisan like Martabe, Rawas, Bangko, Lebong, and Mandailing. It makes Sumatra island known as Swarna Dwipa in Sanskrit which means 'Island of Gold', as shown in the Nalanda inscription, in 860 AD .

In Sumatra, the gold trade has lasted long enough. News on 'Gold Island' had reached Europe through the stories of the Arab sailors. Famous Portuguese poet Luiz de Camoens (1524-1580), wrote an epic poem 'Os Lusiadas' (1572), on Ophir Pasaman Mount rich in gold, which are traded by locals with foreigners. Through Pirse Tome records, an adventurer in the early 16th century has been known that gold has traded around the port city in Sumatra, especially Barus. Even long before that, through the writings of Ptolemy in Geographia in the early 2nd century, it is mentioned that the old port on the west coast of North Sumatra, gold has been one of the major commodities that are traded in addition to camphor. Gold traded is estimated to come from rivers that disgorge around Bukit Barisan.

A stone inscribed with letters from Hindi Hindu - Buddhist civilization of the Malay kingdom of Srivijaya and relates that 'the Sultan River Gold' gold export to downstream through Indragiri and Siak river that flows from higher ground to the west coast of Sumatra, West Sumatra. Called also that Minang people who first occupied the heart of the kingdom of Srivijaya around Palembang. Minangkabau kingdom rich with gold is a supporter of the kingdom of Srivijaya in the 7th century Buddhist heyday. Until the early 17th century, the mines in the Minangkabau region is the most rich in gold across the region. Gold mined from the rivers to the east and the mined - mining hills Minangkabau. Rumored that once there is a gold mine there in 1200 (Marsden 1783: 168 ; cf. Eredia 1600: 238-239) .

In 1662, through the treaties Painan, VOC gets concessions to trade on the west coast of Sumatra. VOC began to exploit the gold deposits Salida in 1669 during office commandeur third VOCs to post Champaign; Jacob Joriszoon Pit (23 May, 1667-1678). The first two mining experts were brought to Salida named Nicolaas Frederich Fisher and Johan de Graf coming from Hungary. During the 150 years of the operation of mines Salida not much is known about the mine until later Verbeek published his book. Nota over de verrichtingen der Oost - Indische Compagnie bij de ontginning der - en zilveraders goud op te Salida Sumatras Westkust [Note on the action began working VOC source gold and silver in Salida, West Sumatra ( 1886)].

Minang people also do mining in Mandailing. Certain places in Huta Na Godang-Ulu Pungkut (Mandailing Julu)  called  "garabak ni agom'. That is, where the mining Agam (Minang people). And if traced gate position Tano Sere (Mandailing) on the west coast of Sumatra island, ranging from Barus, Singkuang, Natal, Batahan, Air Bangis, Ulakan and Tiku has become an open area tens of centuries before our era. The hinterland of the region has vast forest and some mountains like Sorik Marapi and Kulabu. In addition to producing gold, commodity-producing region also Mandailing camphor traded in Barus and Natal, which in the past used by the Pharaohs to preserve mummies. This illustrates that the Tano Sere (Mandailing) sudak has long been an area that is fairly open to foreign nations, such as Arabic, Indian (Rivet), China, and so on. Until now, at certain times (especially when the prices of agricultural products dropped on the market called 'aleon') Mandailing people who wash (seek) grains of gold in Batang Gadis.

Gandoang. February, 18,  2014

Edi Nasution

REFERENCES:

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

________, “Bahasa Ibu Kita Dulu, Kini,dan Esok”, http://gondang.blogspot.com/2010/07/bahasa-ibu-kita.html.

Z. Pangaduan Lubis, “Mandailing Dalam Lintasan Sejarah”, www.mandailing.org.

________, “Bahasa Mandailing”, http://mandailing-ni-mandailing.blogspot.com/2013/01/bahasa-mandailing.html.

Tim Penulis Ekspedisi Cincin Api Kompas, http://ekspedisi.kompas.com/cincinapi/index.php/detail/articles/2012/05/15/22173488/Lembah.Emas.yang.Dihuni.sejak.Zaman.Megalitikum).
http://www.kaskus.co.id/thread/52541c44a4cb178f66000004/ternyata-gunung-emas-ophir-letaknya-di-sumatera-barat/
http://sejarah.kompasiana.com/2012/05/18/dahulu-kala-indonesia-dinamakan-sunda-463161.html
http://akhirmh.blogspot.com/2011/04/sungai-barumun-jalan-sutra-via-daerah.html

Ancestors of Mandailing people

"ANCESTORS OF MANDAILING PEOPLE

NOT FALL FROM THE SKY ?

By Edi Nasution

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

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

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

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

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

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

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

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

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

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

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