CHAPTER I
INTRODUCTION 1.1 The Background
of Study Indonesia is an archipelago country has a beautiful nature makes
people of other countries are interested
to come to Indonesia. Indonesia also has many ethnic groups with their own living culture.
Every ethnic group has specific culture.
One of ethnic group in Indonesia
is Batak. Batak is divided into five sub ethnic group: Toba Batak, Karo Batak, Pakpak
Batak, Simalungun Batak, Angkola Batak.
The difference the sub ethnic group is the territory. The territory of Toba Batak is around Toba Lake and Samosir
Island. The territory of Karo Batak is
located in Karo regency that called “Tanah Karo Simalem”. The territory of Pakpak batak is around Dairi regency. And
the territory of Simalungun Batak is Simalungun
regency. And the last, the territory of Angkola is located in Angkola Jae, Angkola Julu, Batang Toru, Sipirok, Padang Lawas, Sipiongot, Saipardolokhole and Padang Sidempuan. Beside
the territory, each language of the
Batak ethnics is also different. Toba Batak speaks Batak language, Karo Batak speaks
Karo language, Pakpak Batak speaks Pakpak language, Simalungun Batak speaks Simalungun language, Angkola Batak
speaks Mandailing language.
Batak have many kinds of
traditional ceremonies, foods, clothes, dances, songs, traditional houses, and traditional
religion. In the real life, the aspect has many functions which are concerned culture with
the values and the other aspects of
culture like politics, social matter, and economy.
One of traditional aspects in Batak culture
that begins to disappear from the era is
the aspect of traditional religion. The causes are our country recognizes only six formal religions. There are:
Catholic, Protestant, Islam, Buddha, Hindu and Konghucu. Beside that, the young
generation even does not know what the traditional
religion is.
One of the traditional religions
which are recognized by Toba Batak is Parmalim
Religion. Parmalim religion believes in Malim, doing the truth. There are three concepts in Parmalim: Tondi, Sahala,
Begu. Tondi is the spirit of a person
who can give life to man. Sahala is the spirit of power. And Begu is the spirit of died person or ghost. In Parmalim,
the name of God is Ompu Mula Jadi Nabolon.
Many sub aspects can be learned
from the Parmalim as traditional religion.
Such as: the procedure, tools,
customs, clothes and other. In this case, the writer is interested in discussing Tunggal Panaluan as a
tool in Parmalim religion. Tunggal Panaluan
is a magic stick that has a function to bless who believed it. Tunggal Panaluan, as a tool, is used on the special
event by Parmalim, such as Mangalang Napaet,
Sipaha sada, Sipaha onom, Mangalahat horbo, Hurung day, etc. Tunggal Panaluan as a magic stick has cultural meaning
symbol. The symbol gives a description
about history of Tunggal Panaluan and an advice.
The writer is interested in
discussing about Parmalim and Tunggal Panaluan.
Because nowadays, where the era is more sophisticated and the norms of the culture are shifting, however, we are
as the young generation should develop
and introduce the culture to the other countries, so that it will not disappear. At the present time, we can see
many youth who know their culture do not
like to show the culture. They prefer showing modern culture to showing the traditional culture. They think that
traditional culture are old that unal in modern area. Beside that, Parmalim have some
values of moral. And according to the
writer, it is important to know more and study that. Based on the statement above, the writer is interests in discussing
Parmalim and Tunggal Panaluan in Toba
Batak at Sagala and Hutaginjang Villages. The writer is also have chosen Sagala and Hutaginjang, because at Sagala and
Hutaginjang, Parmalim adherent nearly
extinct.
1.2 The Scope of Study There are
many things that can be discussed in Parmalim as traditional religion and Tunggal Panaluan in Toba Batak,
because it has many various cultures and
unique customs that can be talked about. But the writer limits this paper into five parts. There are: 1. The values of Parmalim Religion as
traditional religion in Toba Batak.
2. The function of Tunggal Panaluan as magic
stick.
3. The division of day related to special event
for Parmalim adherent: Mangalang Napaet
Day, Hurung day, Ringkar day, Artia day, Siapahasada and Sipaha onom month.
4. The relation Parmalim and Tunggal Panaluan.
5. The meaning of symbol in Tunggal Panaluan.
1.3 The Objective of Study The writing of this
paper has some objectives: 1. To
describe the values of Parmalim Religion as traditional religion in Toba Batak.
2. To describe the function of Tunggal Panaluan
as magic stick.
3. To describe the division of day related to
special event for Parmalim adherent:
Mangalang Napaet DayHurung day, Ringkar day, Artia day, Sipahasada and Sipaha onom month, etc.
4. To describe the relation Parmalim and Tunggal
Panalauan.
5. To describe the meaning of symbol in Tunggal
Panaluan.
1.4 The Significance of Study Some
of significances that we can find in this paper are: Theoretically the significance of this study is: 1. To prove the available theory about Parmalim
and Tunggal Panaluan.
2. To add cultural study of Toba Batak
particularly about Parmalim and Tunggal
Panaluan.
Practically, the study can be
used as reference for learning and understanding
Parmalim and Tunggal Panaluan in Toba batak.
1.5 The Method of Study To
collect the data, the writer applies field research. In field research, the writer tries to find some informants who know
and believe Parmalim and Tunggal Panaluan
in Batak Toba society. This method is really helpful in giving him important information that is related to this
paper. The writer also collects the data or material by browsing the internet.
And the method of study, the
writer uses description analysis technique to write this paper. Description analysis is to
describe the object and phenomena about
Parmalim and Tunggal Panaluan in Sagala and Hutaginjang villages (Siagian, 2011:52). When the writer get the
data, he combined and selection the data.
The writer interviews Sinaga’s family as Parmalim adherent. The writer not only interviewed Sinaga’s family but also the
people who faced in stall around Sagala
and Hutaginjang villages who know Parmalim and Tunggal Panaluan.
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