Marsialapari & Manyaraya

'Marsialapari': Mutual Aid Tradition 

in Mandailing Community Ago

By Edi Nasution

Prologue

In the eastern parts of the world especially in Indonesia has long lived tradition of mutual help, the habits of the people we help each other (mutual help voluntarily) to perform any activities, such as collaborative activities to 'plant' (called 'manyuan') and harvest rice (called 'manyabi') in the fields. But along with the times, the habit has begun to cooperate to disappear from our lives, not least in Mandailing. With the rapid advancement in the growing number of 'small towns' such as Muara Sipongi, Kotanopan, Panyabungan, and Siabu, now seems to have started inividu importance than the group (kinship). If the first person Mandailing always work together (mutual aid) to plant and harvest (cut) in the rice paddy, but in recent times has been diupahkan so it is an 'additional livelihood' for people who want to do it. Even has often happened, that for a wide range of cleaning equipment (such as plates, bowls, spoons, etc.) are used in a traditional wedding party, for example (called 'markaroan'), already done by someone else (paid) and no longer a duty (obligation) of among young women (called 'nauli bulung') in Mandailing.

'Marsialapari' is a habit Mandailing community beforehand to mutual aid, cooperate and work together in working the fields, so that the hard work will be lighter if done seecara together. The 'marsialapari' word comes from two syllables is 'alap' (shuttle) and 'ari' (days), then added the word prefix 'mar' which means each, while 'si' is 'conjunction' which later became 'marsialapari' word, which literally means a 'pick each day'. For Mandailing community, activity 'marsialapari' is an mutual help and mutual help. At which time Mandailing community with a sense of joy voluntarily helping each other/help their brothers in need of help, which is usually carried out in the fields or gardens. Thus, it can be concluded that 'marsialapari' is an activity to help other people together with a sense of joy (voluntary) and in the hope others would also help us in other times when we need help. Number of days is also calculated how many days, for example, we went to the 'A' rice for a week, then the 'A' will also come to our fields with the same number of days.

Procession of 'Marsialapari'

As described earlier. that tradition 'marsialapari' is usually done in procession 'manyuan' (paddy planting) and 'manyabi' (paddy harvest) or the time 'manyuan eme', assisted by six to ten people-relatives, such as kinship groups 'anak boru', 'kahanggi', and 'mora', whether young or old to marsialapari to our fields. Because done by many people, then the plant paddy work ('manyuan eme') for example, can be completed in one day. Although 'marsialapari' is voluntary work but there is division of labor between men and women. Males inherit relatively heavier work than women. Men's work related to the repair or preparation of drains, berm or road (a simple irrigation system called 'bondar saba'). While women tend to work on the parts associated with planting and harvesting, for example 'mardege' which is to separate the rice grains from the stalks. While men usually 'marbunbun' ie rice piled with a circle in the middle of rice fields and the nearby established 'rinti' to place 'mardege'. After that then 'mangangin' ie cleaning rice mixed with dry rice leaves. Activities cut paddy in a gang is called 'manyaraya'.

Morning before work with rice - contemplation, usually earlier breakfast porridge called 'porridge comrade'. And after the noon prayer (shalat Zuhur), it was time to eat together in the middle of rice fields with side dishes (curry) which was quite tasty and the flavors of chicken and potato curry for example. Do not miss the cassava leaf stew, eggplant, string beans, and 'lasiak tuktuk' is finely ground red pepper with anchovies or other fish are dried as 'baledang'. After eating together, not infrequently a man cut the rice stalks to be used as a wind instrument (called 'uyup-uyup durame'). 'Uyup-uyup durame' often played by people who are in other areas of rice fields. Somehow they like replication in playing 'uyup-uyup durame' it, so it makes quite a festive and fun atmosphere in the daytime. Later in the afternoon, the rice that has been put in clean sacks to be transported to the village to be stored in a particular container shaped 'small house' (called 'opuk eme') which is located adjacent to the houses.

Cultural values ​​of 'Marsialapari'

'Marsialapari' tradition can be said is a reflection of the local culture (traditional wisdom) of Mandailing community that contains the values ​​of culture as 'marsialapari' is actually based on the 'olong' (affection) and 'domu' (sense of unity) that is embedded in the any member of the Mandailing public self. Feelings of affection and unity that is the implementation of custom or customary 'Dalian Natolu' or 'markoum-sisolkot' manifest in a three -dimensional network of 'mora', 'kahanggi', and 'anak boru' Mandailing community as a social system. By applying and living 'Dalian Natolu' as a social system in turn can lead to Mandailing community always have a sense of mutual support and collaboration (mutual help) in resolving issues concerning the common life. Social system 'Dalian Natolu' can 'live' (function) as guided by the norms, namely: "elek maranak boru, sangap marmora and manat-manat markahanggi" (good at taking care and loving parties 'anak boru' suit function as 'ulu bondar' (poster girl), and vice versa 'anak boru' be respectful to uphold the dignity of the 'mora', and the brothers were a clan always be vigilant and cautious). In this connection, kinship groups 'anak boru' as caretaker function "sitamba urang na, siotus na lobi". That is to say, kinship groups 'anak boru' are responsible for carrying out the tasks as well as possible so that any implementation of cultural activities in the residence (home) parties 'mora' should be executed (in progress) as it should. While kinship groups 'kahanggi' as 'suhut' who carry out the functions as "jait domu-domu" role represents the 'host 'to lead, regulate, and control the execution of customary activities, ranging from planning, implementation, up until the end of the customary activities.

In this relationship, each person may be domiciled Mandailing as 'mora' or 'anak boru' on a custom activity , and can also be located as 'kahanggi' or 'suhut' on the other customary activities. Thus in people's lives by creating a balance of rights and obligations of each of the kinship group. Social norms with respect to moral and ethical called 'apantunon' (or 'adab'). 'Apantunon' is an aspect that is very fundamental and critical to the implementation of 'olong' in social life. For if each resident Mandailing know or be aware of and comply with their rights and obligations as well as run by good morals and ethics in accordance with the 'apantunon', will succeed 'olong' in their lives, so it can be seen the fundamental meaning of the phrase that says: "pantun angoluan, teas amatean". Meaning, if civilized will live, otherwise if not civilized will perish.

Epilogue

'Marsialapari' tradition as one 'local knowledge' possessed by should Mandailing community maintained and preserved as an integral part of National Culture in Indonesia because it contains the values ​​of the noble culture, which can be used for a variety of national and international importance. To recover damages our environment as a result of forest exploitation - such as the practice of 'illegal logging' and 'illegal mining' - can dimimalisir with empower local wisdom possessed by each of our ethnic groups. Similarly, to confront adverse effects of Global Warming, which is due to poor has been expressed by experts about 30 years ago, where the Global Warming is the most serious threat to mankind after the cold war.

see: http://pranaindonesia.wordpress.com/pemanasan-global/akibat-pemanasan-global/

Due to climate change caused by global warming, glaciers on six continents began to melt, the sea ice at the North Pole and South Pole, as well as the Greenland ice sheet, glaciers also in the tops of the mountains starts to melt, the resulting sea level rise, storm destroying appeared one after another, floods and landslides are becoming more frequent, drought-hit farms are springing up everywhere, causing supplies of food and drinking water in the world are running low.

Spread of tropical diseases such as malaria and dengue fever. Yellow fever spread to areas that had not previously been plagued, and not only that, the disease is known to be more virulent. Not to mention the increasing number of people who develop diseases such as skin cancer, cholera and so the latter is increasingly prevalent, and include a wider area. Warming causing damage to the coral sea life and death there. It is estimated that within the next 50 years, the entire world 's coral reefs will be destroyed as a result of ocean warming and pollution due to human activities.

Another disadvantage is that soon there will be the reduction in biodiversity and extinction of some species due to the change of seasons, life cycles, migration time, reduced roaming areas and reduced their food supply. Until 1950, the glacier in an area in Alaska still seems intact, has not been affected by Global Warming, but in 2002 the glacier had almost disappeared from the region. In this picture that was once seen snow blanketed the mountain has also been thinned.

             see: http://pranaindonesia.wordpress.com/pemanasan-global/akibat-pemanasan-global/

The above is a bit of bad consequences posed before us , and which must soon find a way out to solve it. Have we done something to solve this big problem? Do we just stand by without any attempt to mitigate them?

Currently Global Warming has been regarded as the enormous danger that must be addressed collectively, where every country and every government must work together and immediately promote environmental awareness to their citizens, how they contribute to the effort to address this very serious situation unselfishly. Cooperation is more intended to conduct research and experiments over the long-term effects of climate change. How does it affect our wilderness and water reservoirs such as lakes, rivers, the sea and the life of people, animals and plants as inhabitants of our beloved earth.

Gandoang. March 18, 2014.

~o0o~

Elope

'Mangalojongkon Boru': a tradition 
of elopement in Mandailing

Already a human nature, that they were made ​​by the Creator (God) with two different sexes, namely 'si lian' (‘men’) and 'si taing' (‘women’). When they are small often play together in the fields and garden, on the edge of the river and the forest, or even in their own hometown. But as an adult ('Aqeel-baliq') they no longer get along intimate childhood as constrained by social norms (customary).  If in Mandailing, according to the old tradition, a young man sleeping with peers in a 'sopo podoman' which they made themselves on the edge of the village where they lived, while a girl also sleeping with peers (women) in 'bagas podoman' that usually belonging to an elderly widow (called 'mabalu') because her husband had died.

As a young man who has a raging desire to always be making love - affection (love) with the opposite sex with a love affair in secret, a young man will usually conduct 'mangkusip' on 'bagas podoman' a girl who craves at the time midnight. With the help of a wind instrument called 'tulila', he hopes to be wake her idol's heart so that they can whisper dialogue (called 'markusip') on the still night. Not infrequently, even though she had been awakened from his sleep being disturbed 'tulila' which sounds a bit like the sound of the ‘mosquito’, but he remained silent while enjoying the melodic 'tulila' melodious-woo. 

Not long afterwards, perhaps because his heart was touched by sound 'tulila' or may also be due to feelings of sympathy and compassion (‘pity’), then the girls usually give a response (called 'mangalus' ) of the 'bagas podoman' by way of whispering to inquire purpose and the purpose of the youth 'mangkusip'. When in fact the girl had already knew that the young man wanted in a relationship with him. If the girls want to accept the young man as her lover, then a date in the evening activities ('markusip') that continued once or twice a week until finally they both agree to live together (being husband and wife). To that end, usually the girl request the young man that - quiverful immediately came to apply to her parent and extended family. May be, the proposal not be accepted (rejected) with a wide variety of reasons by parents and extended family girl. Nevertheless, there is still a recourse for both of them to realize their desire to be husband and wife, namely ‘kawin lari’ ('elope') which in the language of (indigenous) Mandailing called 'marlojong' or 'mangalojongkon boru'.

In the tradition (custom) 'marlojong' is usually the only girl carrying supplies (clothes) as only needed and that his departure was accompanied by one or two people (girls) best friends (called 'pandongani'). But before going together to the young man's parents house, usually the girl who will 'marlojong' it will left a message (letter) in 'bagas podoman' to let him go where and with whom. When they got home the boy 's parents, too soon the young man's parents - quiverful gather nearby to deliberate on issues of their boys who had brought a girl into their home to be his future wife. The results of the deliberations that usually they agreed to send a special envoy to the house of the girl's parents to convey the 'Hata Bou: Mandokon Ulang Agoan' (‘message from the boy 's mother that the girl's parents and family no longer need to feel lost or looking for girl have been safely in the young man's parents house’). 

After the girl 's were in the parents house of the youth and cultural activities ‘MandokonUlang Agoan (Hata Bou) was already done in the girl's parent's house, then in the young man's parents usually also held a special activity for the young people called ‘marburangir’ or ‘paboru- boruon’ at night after evening prayers (shalat Isya). In the event these young people, the girl as ‘bride’ (called ‘paboru-boruon’) introduced to the local youth, while her future husband it should not be there. This activity is called ‘marburangir’ for in the event youth is provided ‘burangir’ (‘betel leaf’) and completeness (ie ‘sontang’, ‘soda’, and ‘pining’) as ‘custom food’ (in ‘marburangir’ customary among young people) among them while chatting on a beautiful evening and and it's a fun activity for all young people. 

To create a festive atmosphere and full familiarity among them at night, not infrequently one or two of the local youth asked the girl (bride) to make ‘burangir’ (called ‘maniktiktik burangir’) specifically for him, or to any other girl he liked, who was also present there, even more so to the ‘pandangoni’ of the bride, who is also beautiful when young men would often be asked, even those scrambling to make a request ‘manitik burangir’ as a way to be able to meet in person and at the same also to tease him. In the course of young indigenous ‘marburangir’ this, the young people are often using ‘ende-ende’ (also called ‘pantun’) and ‘uling-kulingan anca’ (‘guessing game’) to reveal their hearts and feelings when interacting (communicating) the each other. ‘Marbungir’ or ‘paboru-boruon’ activity usually lasts for three consecutive nights until late at night, can even last for seven nights in a row for ‘nobility’ (called ‘na mora-mora’ or ‘raja-raja’) in Mandailing. After completing the activities 'marburangir' this, then held traditional wedding ceremony (called 'markaroan' or 'marbagas') ranging from morning to evening.

Ideally something like that expected from the end of an event 'mangalojongkon boru'. However, not infrequently it can create 'hostility' protracted among families of both parties. And for those people who likes to describe 'feud between the two families' is a very unusual incident by saying: "Ulang do pasitik sotik mang get marsitampulan !" 

Until now, the tradition of 'marlojong' is still ongoing in Mandailing. But unfortunately, the events 'marlojong' is sometimes addressed by applying criminal law heritage Dutch colonial power, where any act that violates the laws and regulations (‘err’) should still go to jail, for example one is like a case of an elderly woman in Prabumulih-Lampung regency caught stealing 'singkong' ('cassava') to fill the hungry stomach but was sentenced for 2.5 years. According to the Minister of Justice and Human Rights Patrialis Akbar, the Code of Penal ('KUHP') are now less reflects the sense of justice and the soul of Indonesia, because the Criminal Code itself is a legacy of the Dutch colonial power in the past. In this case, "Changing the legacy of the Dutch Criminal Code is an urgent program to be conducted by the Ministry of Justice and Human Rights. Patrialis Akbar also assured to include 'customary law' in the Criminal Code. Because customary law is a reflection of the soul of Indonesia, especially for people who have embraced for generations. It is true, that the supposed rules of law which is adequate for real life in society ('living law') such as customary law 'Mandokon Ulang Agoan' ('Hata Bou') to address issues such as the case of 'mangalojongkon boru', which from one side sometimes still seen as criminal offense. Although the 'tulang' or 'mora' ('uncle') of the girls had a big hand as 'na pagodang-godangna' so he often request 'batang boban' ('dowry') were higher to the family of the young man for those girls were like 'sere saulu ni kudo '('gold for at the head of a horse). His family (boy and families) does not need to worry because 'tola do marutang sapanjang adat' (possible owed ​​by custom), as the saying goes "hata-dupang dupang, hata-hata do panggayar utang". That is, 'the words' can be used as a means of paying the debt. In connection with that, events 'marlojong' ('mangalojongkon boru') in Mandailing more appropriately addressed by performing traditional ceremonies ‘Mandokon Ulang Agoan’ (‘Hata Bou’) is ‘local wisdom’ as a heritage of the Mandailing people.

Gandoang. March, 04, 2014.

Edi Nasution

~o0o~