1. INTRODUCTION
1.1 The Background of Study The Toba Bataks occupy the centralarea around
the bottom of Lake Toba as
well as territority
to the west
and south. Simalungun
Bataks (also knowToba Batak is
culture as Timur (east)Bataks) lives east of the lake, the Karo Bataks to the north, and the Pakpak
(Dairi) Bataks are on the north west.
Far to te south of Lake Toba are the Angkola
(Sipirok) and Mandailing Bataks.
In recents years the Toba Bataks, who
constitute approximately fifty percent of all Bataks, have increasingly moved eastward into
Simalungun areas as pressure on land
increased. Borders defining the six tribal areas are vague and cities such as Medan and Pematang Siantar are composed of
representativ most succesfull now live
in Jakarta. But wherever they are located, as Bruner discovered, kinship and ethnic loyalities remainstrong (1959:118-125).
The area where kinship ties, ethnic loyalities
and cultural activity remain the
strongest for the Batak people (or halak Batak) is in Tano Batak (Batak Land) is roughly analogous to Tapanuli Utara
regency. Toba Bataks regard themselves as
a solid ethnic group united by the Batak language, their own traditional music and the unique custom and features of Batak
culture. The Toba Batak and Bataks in
general can be categorized as “mountain dwellers” (a term denoting isolation and lack of contact with more progressive
lowland peoples) certainly they did not live
totally alone, unaffacted by foreign influences around them. Indeed, the Universitas Sumatera Utara history of Batak
(and Indonesian) culture to a large extent consist of the imposition of foreign cultural ideas upon the
solid, indigenous core, modification of
these ideas to suit the Batak context and acceptance into the recognized traditional establishment. Hinduism and
Buddhism originating in India, Islam from
the Middle East carried by Indians, and finally Christianity in more recent times have all contributed cultural as well as
religious elements. Batak
Land, as part of Indonesia has
not been exempted from these influences.
Government and military services have scattered
Bataks troughout Indonesia and some of
th Toba Batak is cultured and civilized
ethnic. Culture in Toba Batak was being
a habitual in social life that based on behaviour of respect to the values of the ancestors. Gens (2006:128) says, “Culture
is all human behaviour process and affected
the way of life, thoughts, and human minds and will be a norm of life to continue the form of character in
futuredays.’’ Panggabean (2007:2) says that culture means living in social which based on
a behaviour who upholds value an ancestor
from surrounding.’’ Customary ispart of culture because it most prominent to be shown from Toba Batak.
Customary serves as the norm to be followed
by members of a group in the kinship relation and daily life. Belongs to Batak culture are ; custom, religion, art,
literature, and life design.
Every Bataknese should understand about
customary, philosophy, and asked for
keep the arts of traditional culture. One of the philosophy in Bataknese is Dalihan Na Tolu (DNT) principal as their
patrilineal and it still kept by them as a tradition from their ancestor. DNT system
divided on three groups fungsional : Universitas
Sumatera Utara Dongan Sabutuha, Hula hula, and Boru. Dalihan Na Tolu hold an
important role for every ceremonial
custom in TobaBatak including to the Wedding ceremony.
Why ? Because the role of Dalihan Na Tolu to
ensure the validity of wedding ceremony.
Wedding ceremony in Toba Batak society isa
series of ritual based on the order of
customs and social life in society of generations. Wedding ceremony should watched by dalihan natolu from
parboru(bride) side and dalihan natolu from paranak(groom’s boy) side in every step of
ceremony. In wedding ceremony, there are
some steps from begin until in the end will pass, these are ; ‘Mangalua, Marhusip, Marhata Sinamot, Pudun
Saut, Martupol, Martonggo raja, Manjalo
Pasu-pasu, Pesta Unjuk, Daulatni Sipanganon, Paulak Une, Maningkir Tangga.
Each step has a ritual that need DNT role to
giving the signs that commonly used in
the ceremony. Toba Batak wedding ceremony used many signs such as ; ulos, ikan mas ‘dengke simudur udur’
, uang ‘hepeng’ , beras ‘boras sipir ni
tondi’ , nasi ‘indahan na las’ , air putih ‘aek sitio-tio’ , sirih ‘napuran’ ,
pinggan , sarung ‘mandar hela’ , daging
‘jambar’ . Each sign in Toba Batak wedding ceremony has its own meaning that reflected to
the bride’s behaviour, mind, and wisdom
that should be executed thus their household keep entire. It’s all are used with the purpose to give a prayer petition and
expectation by ‘umpasa’from DNT to the
couple who will be receive the signs thus created a sacred ceremony.
Every sign commonly used in the ceremony has a
different meaning.
Every meaning connected to religion and the
area thus between custom and Universitas
Sumatera Utara religion can’t be separated. The sign is inform of the object
that has a meanings in any position of
the object. The sign symbolically will be delivered by words of ‘umpasa’. Umpasa has a deep meaning in
delivering advice, expect, blessing, heatlth,
and child. It will be delivered by a speakers ‘raja parhata’in wedding ceremony.
The most important in Bataknese to doing any
ceremony is umpama and umpasa.
T.M.Sihombing (1987:5) says, “ Umpama and umpasa is different.
Umpama moreover to proverb but umpasa moreover
to poem.’’ - Lata pe na lata, duhutduhut di sibutbuton; Hata pe na hata, pangidoan ni hula-hula do
situruton.
- Aek
sihoruhoru tu sampuran Siguragura; Rap
leleng ma hamu mangolu, gabe jala sarimatua.
For wedding ceremony umpasa will betold when
giving dengke simudur udur to the bride
as a petition and expectation. Dengkegiven by parents of the bride or hula-hulaside (bride giver). Golfish
or Dengkethat commonly used to some
other ceremony like Mangalua, Manuruk, Tardidi, Mangupa, Mangolihon, and Manuruk jabu.
When delivering the goldfish it should be
followed by umpasa that will be told
when giving dengke simudur udurto the bride because umpama has a deep meaning in delivering advice, blessings,
hope, health and childrens for the bride.
Dengkegiven by parents of the bride or hula-hulaside (bride giver). It all has a sacred prosession to be obliged because
there is a custom message that Universitas
Sumatera Utara must be delivered. The number of goldfish that would given must
be odd ; one, three, five, seven and
each has a meaning according to custom requirements.
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