Batak People Research Articles

Adaptation patterns and cultural change of Batak Toba migrants in Pematangsiantar city

<span lang="EN-US">This study examines the pattern of adaptation and socio-cultural change of Toba Batak migrants in Pematangsiantar City. The territorial mobility of Toba Batak migrants, which is permanent and expansionist, affects their adaptation patterns, socio-cultural changes, and settlements after they become migrants in new areas. The method used to analyze data about the pattern of adaptation and socio-cultural change of the Toba Batak people used descriptive qualitative methods. Through this method, it is hoped that it will be able to answer research problems. The population in this study were all Toba Batak migrants living in Pematangsiantar City. Informants in this study were 12 people consisting of 5 people from Toba Batak traditional leaders and one person for comparison with Simalungun traditional leaders, one person in Angkola, one person for Javanese, one person for Malay, one person for Mining, one person for Karo, and one person for Chinese. . Data were collected through in-depth interviews combined with library data. The results of the interviews were collected, tabulated, analyzed, verified, and displayed to conclude. The results showed that the pattern of adaptation and socio-cultural change experienced by Toba Batak migrants was influenced by the cultural background of Pematangsiantar City, namely Simalungun culture as the host culture, and other cultures that were not dominant. Toba Batak migrants adapt in Pematangsiantar City to local culture but retain most of their socio-cultural values, even though they become migrants and settle in Pematangsiantar City</span>

Semiotics Critical Analysis of the Anakkon Philosophy of Hi Do Hamoraon Di Au in Marparbue Do Lojami Song Lyrics

This study analyses the Philosophical Semiotics Analysis of the Song Lyrics of Anakkon Hi Do Hamoraon Di Au in Marparbue Do Lojami's Song Lyrics. The data collection technique in this research is library research, by recording all data related to the problem under study with various librarian documents, such as books, articles, and manuscripts published in newspapers, magazines, and the internet. This study shows how songs become a medium used to represent the cultural identity of a society. The community referred to in this study is the Toba Batak community. Batak Toba, one of the tribes in Indonesia, comes from the island of Sumatra, called North Sumatra. The socio-cultural system of the Toba Batak community plays an important role in creating a harmonious culture, especially in the continuity of children's education in the Toba Batak family. Generally, Toba Batak people everywhere have a philosophy of "anakkon hi do Cameroon di au". It means that my child is my treasure. Because most of the active roles of Toba Batak parents in sending their children to school seem so strong, they are willing to fight hard for their children's success.

STUDI ETNOBOTANI PADA MAKANAN KHAS SUKU BATAK TOBA DI DESA PANGKALAN LIBUT KECAMATAN PINGGIR KABUPATEN BENGKALIS PROVINSI RIAU

Plants in typical food ethnobotany such as Arsik, Lappet, Itak, and Saksang are an assimilation process by the Toba Batak tribe in utilizing plants. This study reveals what types of plants, plant parts and how the processing of typical foods and their meanings are by the Toba Batak people in Pangkalan Libut Village. The sampling of the research was carried out using a Porposive Sampling technique, which involved 4 people in Pangkalan Libut Village, especially the Toba Batak Tribe. Data were collected using interview techniques and data were processed using formulas and made in the form of diagrams. The results showed that there were 23 plant species used by the Toba Batak people in Pangkalan Libut Village in making special foods, and the plant parts used were roots, stems, fruit, flowers, seeds, leaves, rhizomes, and tubers with Zingiberaceae family as the largest family. 18% used and the least used family, namely the Apiaceae family, 4%, and the plant parts used were roots, stems, fruit, flowers, seeds, leaves, rhizomes, and tubers with the meaning of expressing gratitude for each special food, namely as a thanksgiving made during the Literacy - literacy event, Wages - wages, horse - horse panaekkhon, Malua and Ulaon pasu - pasu. From the results of the study it can be found that the typical food of the Toba Batak Tribe has gone through a process of assimilation so that changes in ingredients and meanings occur, but the Toba Batak people still preserve Arsik, Lappet, Itak, and Saksang by using plants as typical food ingredients and are able to survive. to date.

STUDI BUDAYA BATAK (Studi Kasus Budaya Batak Melalui Wisata di Tugu Siraja Nabarat, Tugu Manurung, Tugu Siagian, Tugu Sonakmalela, Makam Dr. IL. Nomensen dan Sisimangaradja XII)

This study reveals how the relationship between the establishment of the monument and the traditional belief system of the Toba Batak people who still believe in the existence of the spirits of their ancestors. The actualization of this belief is manifested in the construction of an ancestral monument which is considered an embodiment of respect for the descendants of the clan that founded it. To reveal these data, in this study the authors used qualitative research. The data in the field were obtained through participatory observation techniques, interviews, and literature studies. The purpose of this study was to reveal the background of the establishment of monuments in clan groups in Balige District, Toba Samosir Regency which represents the function and meaning of the erection of clan monuments in Balige District. Toba Samosir Regency also describes the organization and implementation of the case for the establishment of the Siraja Nababat, Manurung, Nommensen, Siagian, Sonakmalela and Sisimangaraja XII monuments in and analyzes the conception of the construction of the monument in the Toba Batak community. based on the conception of traditional beliefs that believe in the existence of their ancestral spirits in people's lives. The worship of ancestral spirits is manifested in the construction of monuments. This research was conducted in the Tourism Area in the City of Balige and Porsea – North Sumatra. The aims of this study include: (1) As a deeper learning material about the reasons why Batak Culture built the Tugu, and (2) To explore and promote the richness of culture, tradition, history in the Batak tribe. The results showed that (1) all visitors who came were very enthusiastic about the history of the construction of each existing monument, (2) the role of both local and foreign tourists had a positive impact on the community, namely the development of local community knowledge systems, the emergence of new livelihoods, getting to know language diversity, technological progress, the formation of social organizations, the emergence of the commercialization of hospitality, the shift in the value of solidarity in agriculture. Cultural tourism is a travel activity carried out by certain parties (a person or group of people) by visiting certain places with the aim of learning about cultural attractions or taking advantage of the cultural potential of the places visited.

Adaptation of the Toba Batak community in conservation of the Lake Toba environment

<span class="y2iqfc"><span lang="EN">This study aims to examine the adaptation of the Toba Batak community in the preservation and maintenance of the Lake Toba environment in Samosir Regency. The occurrence of environmental damage to Lake Toba is due to the behavior of the Toba Batak community influenced by its socio-cultural values </span><span lang="EN">towards the Lake Toba environment. To re-maintain the Lake Toba environment, the Toba Batak community must adapt to the changing environment of Lake Toba. The method used in this research is a qualitative research method. With qualitative methods, researchers conducted in-depth interviews with informants, namely the Toba Batak community in Samosir Regency. The informants interviewed in this study were 13 people representing community leaders, religious leaders, government, NGOs, and environmental activists living in Samosir Regency. In addition to conducting in-depth interviews, researchers also carried out participatory observation and literature study. </span></span><span lang="EN">The results show that the occurrence of environmental damage to Lake Toba is due to the behavior of the Toba Batak people who are influenced by maladaptive socio-cultural values </span><span lang="EN">to the Lake Toba environment. Efforts taken for the preservation and maintenance of the Lake Toba environment, in addition to repositioning cultural values </span><span lang="EN">that are counterproductive to environmental preservation, also develop the cultural values </span><span lang="EN">(local wisdom) of the Toba Batak that are adaptive to the Lake Toba environment</span>

Imago Dei and ecology: Rereading Genesis 1:26–28 from the perspective of Toba Batak in the ecological struggle in Tapanuli, Indonesia

This article departed from the ecological problems that are currently happening in Tapanuli, the area around Lake Toba, North Sumatra province, Indonesia. In addition to the lack of environmental awareness of the local community, and the presence of companies that are not environmentally friendly, another factor that causes ecological problems in Tapanuli is the attribution of imago Dei to humans, and this forms a paradigm that humans are the rulers of nature. Therefore, a new meaning of imago Dei is needed that allows nature to have the right to be sustainable. The comparison between Toba Batak traditional religion and Christian theology creates a good interplay to develop a contextual ethical theology that can be adapted for other environmental discussions. This study used a biblical-cultural approach, namely rereading Genesis 1:26–28 from the perspective of Toba Batak anthropology, to get the novelty of the idea of imago Dei. The result of rereading Genesis 1:26–28 generated new ideas. Not only humans but every creature is a representation of Mulajadi Nabolon (the High God of Toba Batak). All creation is the imago Dei.Intradisciplinary and/or interdisciplinary implications: This article contributes to the interdisciplinary conversation between biblical, systematic and cultural theology to give new meaning to the conception of imago Dei. The rereading of Genesis 1:26–28 is carried out using the anthropological perspective of Toba Batak. The results are certainly very useful for forming a contextual ecological paradigm for the Toba Batak people in Tapanuli, Indonesia.

Peran Zending dalam Pelayanan Kesehatan di Tarutung, 1900-1942

This article aims to explain how the history of the development of health facilities in Tarutung in the 20th century. Tarutung in the past was used as the center of the Christianization movement by zendings from various countries. One of the zending organizations that plays a big role in health services in Tarutung is a German zending organization called Rheinische Missionsgesellscaft (RMG). This article uses a historical research method with four stages in its writing, namely: heuristics (collection of sources), verification (source criticism), interpretation, and historiography (writing). The results showed that zending plays a big role in improving the health and hygiene of the Batak people in Tarutung. The zendings also introduced modern methods of medicine that replaced traditional medicine by the Batak datu. In addition, zending also played a role in establishing various health facilities in Tarutung such as: hospitals, auxiliary hospitals, polyclinics, and nursing and midwifery schools.

Perkembangan Pendidikan di Tarutung Masa Kolonial

This study aims to see how the development of education in Tarutung during the Dutch Government. The method used is the Historical research method. The stages in the historical research method consist of four stages (heuristics, verification, interpretation, and historiography). The results of the study concluded that one of the backgrounds of the Dutch Government was to open educational institutions in Tarutung, one of which was so that the Batak people could accept the Dutch presence to control North Tapanuli. The development of education for the Batak people by the Dutch, only followed the renewal movement that had been carried out by the mission. The missionaries have managed to get close to the Batak people. Even the German mission managed to Christianize the Batak people, they helped the Dutch to take control of Tapanuli. In the late 19th to early 20thcenturies, several schools and hospitals were built in Tarutung by the Dutch government. The Batak people are getting to know the outside world more and more. The Batak people also know a lot of letters and know numbers. Many young men have received education, and some continue their education to Batavia.

A Contrastive Analysis Study Between English and Batak Toba in Request Sentence

This study examines the English and Toba Batak language request sentence. The imperative phrase of both languages from its form, purpose, and category in a sentence was studied in this analysis. The research used descriptive approach and contrastive analysis in terms of methods, the entire data were gathered by observing and interviewing the native speakers of Toba Batak dialects who still speak in their everyday communication. In the analysis, the authors outlined and compared the differences and similarities in request sentences. The result that we saw from the position of the subject In Toba Bataknese, the position of subject was flexible, they could change without changing the meaning. While in English the position of subject was stable. In the request sentence, Batak Toba is less harsh and Batak people rarely use the word please, and usually the intonation seems strong and there is emphasis, while the request sentence is more likely to be smooth and polite, and the intonation is smoother.

An Analysis of the Interpretation of Dream in Demi Ucok Movie

Dreams are constructed narratives and visuals by our imaginations. This article discusses an Indonesian movie about Batak culture, especially their unique tradition when it comes to marriage. In this scientific article, the author aims to analyze how the characters in Demi Ucok movie interpret their dreams, especially in finding out a companion such as a life partner. In order to help the author doing this analysis, Mise En Scene approach from Manon de Reeper and Theory of Interpretation of Dream from Sigmund Freud are used for this study. The result of this study indicates that this film represents Batak people’s dream and wishes of seeing their children getting married with Batak people because Batak culture is quite strict about marriage. In Batak tradition, getting married to the same tribe is their life philosophy; Hagabeon, Hamoroan, and Hasangapon, and every Bataknese are trying to get married to the same tribe along with a certain cultural practice

An Analysis of the Interpretation of Dream in Demi Ucok Movie

Dreams are constructed narratives and visuals by our imaginations. This article discusses an Indonesian movie about Batak culture, especially their unique tradition when it comes to marriage. In this scientific article, the author aims to analyze how the characters in Demi Ucok movie interpret their dreams, especially in finding out a companion such as a life partner. In order to help the author doing this analysis, Mise En Scene approach from Manon de Reeper and Theory of Interpretation of Dream from Sigmund Freud are used for this study. The result of this study indicates that this film represents Batak people’s dream and wishes of seeing their children getting married with Batak people because Batak culture is quite strict about marriage. In Batak tradition, getting married to the same tribe is their life philosophy; Hagabeon, Hamoroan, and Hasangapon, and every Bataknese are trying to get married to the same tribe along with a certain cultural practice

Reflection on Purchase Decisions for Ulos Handicraft Products from the Marketing Mix Aspect

Ulos is one of the handicrafts which is one of the typical Indonesian clothing and has been developed from generation to generation by the Batak people, North Sumatra. The existence of Ulos handicraft products in the modern consumer market today cannot be separated from the efforts of Ulos artisans and Ulos marketers. This research is here to provide more profound knowledge related to aspects of the marketing mix (4P) which consists of elements of product, price, place and promotion on purchasing decisions of ulos handicraft products. The sample in this study amounted to 140 respondents who were determined by a convenience sampling approach. Data collection using a questionnaire instrument which is then distributed online. Data analysis using the SPSS application by displaying data processing results through research instrument tests with validity and reliability tests, multiple regression analysis, coefficient of determination, and hypothesis testing. Based on the results of data analysis, it is concluded that the marketing mix aspects of product, place and promotion have a significant influence on purchasing decisions. Then, the element of the marketing mix viewed from the part of price does not significantly affect purchasing decisions. With the presence of this research, it is hoped that it can provide additional information for Ulos artisans and Ulos business actors in developing a marketing mix with the marketing mix concept to make it more optimal.
 Keywords: Purchase Decision; Ulos Products; Marketing Mix

The Stereotype of Batak Marriage Custom Represented in the Mursala Movie

Indonesia is a diverse country with a diverse range of tribes, religions, languages, and customs. Almost every region in Indonesia has its own uniqueness. Batak is one of the interesting tribes as it has unique custom to be analyzed especially their marriage custom. There are certain rules when Batak people have to find their couple. Those rules are depicted in Mursala movie. In this scientific study, the author aims to analyze the stereotype of Batak marriage represented in that movie, Mursala. In order to help the author doing this analysis, Mise En Scene approach from Manon de Reeper and Theory of Representation from Stuart Hall are used for this study. The result of this study indicates that this film represents the stereotype of Batak marriage which addresses Batak people should get married with Batak people and they are not allowed to marry the closest clan as it breaks their marriage customary law.

FAKTOR-FAKTOR MIGRASI SUKU BATAK DI KOTA MANADO

The focus of this research is the migration factor of the Batak tribe in Manado City in terms of push factors, inhibiting factors, and pull factors. The research method used is descriptive qualitative. Research informants are Batak people who live in Manado City with purposive sampling with adult criteria, have families with different occupations, and have lived for a long time. Data collection techniques through observation, interviews, and documentation. Data analysis used a qualitative approach with the stages of data collection, data reduction, data presentation, and concluding. The results of the study explain that the driving factors for the migration of the Batak tribe in the city of Manado were identified due to high competition in work while there are fewer job opportunities in the area of ​​origin, job demands, carrying out the educational process outside the area, looking for work, joining family or friends, and the existence of a culture that states Parent's property does not belong to the child so it demands independence. The inhibiting factors are long-distance, high cost of living, and lack of relationships. While the pull factor is that they are more able to compete in business and work. Another pull factor is the ease of spiritual service and good educational facilities. Another factor is that the people of Manado city are very tolerant, open, friendly, and heterogeneous so that they are comfortable

The Relation of the Law on Marriage of the Batak Indigenous Clan with the Incest Marriage Law

A clan marriage is a marriage between representatives of the same ethnic group and clan. In general, the Batak community expressly prohibits the marriage of a clan because this marriage is considered a blood marriage, this is a customary rule that must be obeyed by the community in order to avoid various sanctions and customary punishments that apply. Therefore, parents must inform their children as the next generation that the marriage of one clan is prohibited by the prevailing customary provisions. Until now the prohibition of marriage of one clan has been preserved by the Batak community. The purpose of this study was to determine the concept of kinship between a group of Batak people as a general concept of kinship and the legal consequences of a Semarga marriage. In addition, those who violate the prohibition are correct and relevant to be given social punishment, this provision is also related to Law no. 1 of 1974 which is the unification of the Marriage Law which according to general rules applies to marriages in Indonesia. This investigation is a form of empirical legal investigation, including legal identification and investigation of results. Legal normative approach using descriptive-analytic method is the research method used in this study.

Hak Waris Perempuan dalam Adat Batak Pasca Berlakunya Yurisprudensi MA No. 03/Yur/Pdt/2018

National law is developed and adopted through existing laws in society to ensure that the applicable laws in Indonesia are in accordance with the interests and are intended to accommodate the multicultural conditions of Indonesia. This causes plurality in inheritance law in Indonesia because of the condition of Indonesia which has a variety of cultures. One of the people who live in Indonesia is the Batak community. The Batak community adheres to a patrilineal system. The patrilineal system is a system that still refers to gender differences where the legal heirs are male and female heirs who are only considered as 'enjoyers' of their husband's property. This means that the practice that only boys have the right to become heirs has been going on for generations among the Batak people and women are not entitled to family inheritance. However, with the enactment of Jurisprudence No. 03/Yur/Pdt/2018, this patrilineal practice is threatened with change. This is because the jurisprudence raises the issue of equal rights between men and women. Both are seen as equal in the eyes of the law and have a strong <em>legal standing </em>to claim and obtain inheritance. Therefore, this study aims to determine the inheritance rights of women in Batak customs after the enactment of Jurisprudence No. 03/Yur/Pdt/2018. This research is a descriptive analytical research. The author attempts to describe and provide an overview of the inheritance rights of women in Batak customs after the enactment of Jurisprudence No. 03/Yur/Pdt/2018 by examining the data obtained through literature studies originating from primary, secondary, and tertiary legal sources. The results of this study indicate that customary law in the Batak community has developed towards granting equal rights between girls and boys in relation to being the heirs or successors of the family.

Myth Analysis of Umpasa Batak Toba: Roland Barthes Semiotics Study

This study aims to analyze the terms and describe the lexical meaning contained in the term marriage of the Toba Batak tribe. The author uses a qualitative research method with a descriptive approach. The results of the analysis of myths in the umpasa above, it can be concluded that it is an oral literary work that comes from reason or the thoughts of previous ancestors. That is why the Toba Batak umpasa cannot be separated from the myths of the past. The myths that are still very developed in society, especially in umpasa, are a). Hula-hula has the highest authority in the Toba Batak culture. This myth applies depending on the context. Where realistically hula-hula is basically the same as other positions. There is no dominant position. All are equal before the law. b). Sahala is identified with magic, security, wisdom, and harmony. Where if judging in reality sahala is a spirit that has no control and supernatural powers. c). Padan is associated as a sacred covenant. The assumption that Padan is sacred because it is believed will bring disaster if it is not kept. d). Children are a symbol of wealth. The Toba Batak people fully believe that having many children will also have a lot of sustenance. This belief is no stranger to the ears. Those who do not have children will be considered poor by the local community, because no one will continue the lineage

Changes in Ownership and Ulayat Land Use in Lumban Rau Timur Village, Toba Samosir

This study explores the historical background of the establishment and the uses of customary land in Lumban Rau Timur Village. It analyses the process and mechanism of transferring customary rights as well as factors that influence the role of the state and the market in determining the direction and change of the customary land of the Toba Batak people in Samosir Regency. Sources were collected by structured interviews, observation, and literature study. Methods and data analysis uses a descriptive qualitative research approach with a socio-historical approach. The historical background of the formation of ulayat in Lumban Rao Timur Village comes from land clearing and comes from golat land (land grabbing due to land conflicts). Communal land includes areas where ceremonies, graves, rice fields, livestock grazing areas, cultivated forests, expansion areas or settlement expansion, waters and forest areas, wild plants are managed and used together. Ethnics are inhabited by residents who have genealogical and territorial ties. According to tradition, the land should not be transferred to other parties, but over time, there has been a transformation of land ownership to other parties, both local residents who lived in and outside the village, which is intended for agriculture and non-agriculture. The transformation of ulayat land ownership is caused by socio-cultural shifts, demographic pressures, openness information and communication as well as the state penetration via government regulations on natural resources under the development programs in the areas of Lake Toba.

KEPEMILIKAN TANAH SECARA PARULOSAN DENGAN PEMBERIAN BATU SULANG PADA MASYARAKAT BATAK TOBA (STUDI PUTUSAN MAHKAMAH AGUNG REPUBLIK INDONESIA NOMOR 3293 K/PDT/2017)

Customary law communities in their customary environment generally carry on the customs that have been passed down from generation to generation from the past and have developed until now. This also applies to the Toba Batak indigenous people in North Sumatra. The Batak Toba community is a genealogical legal community, namely an organized community unit, where the members are bound to a common lineage from one ancestor, either directly because of blood relations (descendants) or indirectly because of marital ties or customary ties. [Hilman Hadikusuma, Introduction to Indonesian Customary Law. In carrying out the customs that exist in the Toba Batak indigenous people, a customary institution is known, namely dalihan natolu. Dalihan Na Tolu is a kinship in the Toba Batak community. This system consists of three elements whose composition consists of dongan tubu or dongan sauntunga, namely people who are of the same clan (brethren of the clan), hula-hula, namely the wife who gives the wife (the wife's parents), and boru, which is the wife who receives or takes wife of a clan group. [Bungaran Antonius Simanjuntak, Meaning of Land Functions for the Batak Toba, Karo, Simalungun community. In the Toba Batak community, the term Parulosan is also known. Ulos is a piece of woven cloth, which is very likely to have existed long ago in the life of the Batak people, especially the Toba Batak. In addition, the term available in the Toba Batak language on ulos contains the meaning of the word about weaving. "Ulos is as old as the Toba Batak civilization, so that it accompanies the life of the Toba Batak people." The method of giving ulos also provides a description of the procedures for the patterns of the Toba Batak social system. “In the Toba Batak custom there is a provision that not everyone has the right to give ulos and not everyone also receives ulos. People who give ulos according to custom are hula-hula/bones. This is based on the Dalihan Na Tolu Batak custom. The main rule is that a person can only give ulos to people according to their lower family ties. For example, the child is under the father, the younger brother is under the brother, and the boru is under the hula-hula. Giving ulos to people above us is prohibited. Boru is never allowed to give ulos to hula-hula.

The Socio-Cultural Role of the Batak Community in the Development of Lake Toba Tourism

This study aims to explore and analyze the social and cultural role of the Batak community in building and developing Lake Toba tourism in Samosir Regency. As a beautiful island inhabited by the Toba Batak ethnicity, Lake Toba not only has beautiful natural scenery, but also has culture and local wisdom that can attract tourists to learn about it. This research is qualitative research that describes the socio-cultural descriptive of the Toba Batak people. Data was collected through observation, interviews, as well as document searches and previous research results. The analysis was done descriptively. The results of the study are that social and cultural have a very important role in the process of developing Lake Toba tourism. We can see the interaction of the Toba Batak Tribe based on the social motives that make people successful, namely the achievement motive, the motive for power and the motive for friendship. In the daily life of the Batak people, they provide services for local and foreign tourists. Toba Batak culture which has life guide values such as hagabeon, hamoraon and hasangapan can be used as a daily habit in providing tourism services to tourists. The role of the local government also has a very important role to provide direction and socialization for the local community or tourism business actors to promote the cultural values of the Toba Batak to tourists so that tourists are interested in coming back to Parapat City to display good and interesting cultural tourism attractions.