Batak Toba Society Research Articles

Analysis of The "Sijagaron" Symbol in the Saur Matua Traditional Ceremony of the Batak Toba Tribe

This research aims to analyze the "Sijagaron" symbol in the Saur Matua traditional ceremony of the Toba Batak tribe, a cultural practice that illustrates the death of someone who has reached old age and has children. Saur Matua, which means "blessed" in the Batak Toba language, is the highest form of respect for people who die after completing a successful life and having many descendants. The Sijagaron symbol, in the form of a series of plants such as banyan plants, silinjuang leaves, and sanggar flowers, is placed on the coffin as a sign of honor and achievement. This research examines the philosophical and cultural meaning of Sijagaron, as well as its role in traditional rituals that show prosperity and success in a person's life. Through a qualitative approach and in-depth analysis, this research explores how Sijagaron symbolizes the relationship between humans, nature and God in Toba Batak culture. The research results are expected to provide insight into the cultural values ​​contained in the Sijagaron symbol and the importance of the Saur Matua ceremony in Toba Batak society, as well as its contribution to understanding cultural heritage and customs.

Woman Leadership in Toba Batak Society a Critical Study on Patriarchy

This research is an attempt to highlight the important aspect that leads to the inequality and marginalization of women in Toba Batak society, including their exclusion from leadership roles. The women experience this marginalization rationalized by the patriarchal system which is persistent and enduring even to this day. The role of the patriarchy system has resulted gender-inequality system that subordinate women in Toba Batak society. The Toba Batak patriarchal system is implemented in all aspects of life such as myths, rituals, organizations, leadership, and kinship systems. The cultural beliefs and rituals have created an attitude among the Toba Batak to view men as first class and women as second class. The research used qualitative research method particularly through ethnography. The researchers belong to the Toba Batak community attempt to be neutral and professionally on observing the life practices of the Toba Batak community. This research uses Pierre Bourdieu's theory of practice, especially doxa to analyze critically the Toba Batak, regarding leadership roles. Furthermore, this research includes the critique of patriarchy by Elisabeth Schüssler Fiorenza and Mary John Mananzan who have engaged with Bourdieu on how to approach the struggle against patriarchy. This research aims to reach the root causes of discrimination on leadership especially the women exclusion. Finally, the researchers offer pastoral invitation the importance equality between men and women as the image of God through family formation.

Gender Equality in Batak Toba Society in the Lights of the Theological Thoughts of Ivone Gebara

Gender Equality in Batak Toba Society in the Lights of the Theological Thoughts of Ivone Gebara

A Representation of Eco-Theology in Toba Batak Society, Indonesia

A Representation of Eco-Theology in Toba Batak Society, Indonesia

Analysis Of Dalihan Na Tolu In Conflict Resolution In The Toba Batak Community: Case Study In Medan City

The aim of this research is to find a policy model for resolving social conflicts based on local wisdom in the Toba Batak community in Medan City. This research includes models and social conflict resolution based on the local wisdom of the Toba Batak community, with consensus and principled negotiations in resolving conflicts and strategic efforts adopted by dalihan na tolu elements to resolve conflicts. The consensus and negotiation model is an effort used to raise public awareness of the existence of the traditional principles of dalihan na tolu in conflict resolution. The wisdom model shows that there is public awareness and understanding of the great potential of local wisdom in conflict resolution in urban areas, namely mutual respect, solidarity and kinship and this forum is always present in the customs carried out by the Toba Batak people in their daily lives. The method for reducing conflict and weakening the pretext of na tolu is seen by building a commitment to togetherness and supporting public leaders such as ulama, traditional leaders and other community leaders to mediate between parties in conflict, as well as the need for a dual role of religious leaders in spreading the values ​​of peace and wisdom. local to strengthen the dalihan na tolu in the midst of the people or society. An analysis of the causes of conflict is seen through the resolution model in Toba Batak society with the patterns or functions of dalihan na tolu in conflict resolution in the city of Medan. The results of this research reveal that dalihan na tolu is a forum for consensus and principled negotiation in resolving conflicts in the Toba Batak community in Medan City where the actors in it wisely become the driving force in the consensus.

PENGARUH MENGKONSUMSI TUAK TERHADAP EROSI GIGI PADA MASYARAKAT TAMBUNAN LUMBAN GAOL KABUPATEN TOBA SAMOSIR

Tuak is a typical drink of Batak Toba society made from Nira which is fermented with raru, yeast, a kind of bark of tree.Erosion of teeth is defined as the loss of the hard tissue of the teeth as a result of chemical processes that does not involve bacteria. This research method of this study is analytic method with cross sectional study design, the sample of this study is 60 people of Tambunan Lumban Gaol of Toba Samosir District. The samples were taken by using purposive sampling technique. The collection of the data was done by direct examination and questionnaire filled out by the respondents. Data analysis was processed by statistical test using chi-square. This study showed that the weekly frequency of consuming tuak and the duration of drinking tuak had a significant effect on tooth erosion that can be seen from the data of p = 0,0001 and p = 0,002, there were 30 respondents (50%) had severe dental erosion, 13 respondents (21.6%) had moderate dental erosion, 12 respondents (20%) had mild dental erosion 5 respondents (8.3%) had healthy dental erosion. The result of chi-square test shows that the null hypothesis (HO)is tuak and the duration of consuming tuak towards the erosion of teeth in Tambunan Gaol Community of Toba Samosir District. This study concluded that the weekly frequency of drinking of tuak and the duration of consuming tuak gives effects to the dental erosion.

Mutuality of being in the batak toba community: exploring the maingain tradition in the modern era

This paper explains mutuality of being that is seen through the tradition of mangain (adopts a child) in Batak Toba society which has progressed over time. This tradition is familiar for the Batak Toba people who want to do mixed marriage with non-Batak ethnic groups. In the reality, the whole function of mangain is rooted on ‘child adoption’. This tradition directs people who receive a Batak Toba clan—I called it the “Orang Batak baru”—, not only Batak Toba people, to a Dalihan Na Tolu life which is mutually dependent on each other. On the other hand, mangain does not encourage them forget their parents who gave birth to, and nurturanced for, them. Mangain has become an example of a tradition that can strengthen the unity of Indonesia, a plural country, because kinship in here is not only seen from procreation. Diversity has been seen as a source of conflict of interest between groups in Indonesia. The final result of this article showed that mangain tradition accommodates the Batak Toba people love non-Batak people, and vice versa, which can be seen from the implications of the mutuality of being in it. Archival data, writing of academics from various fields up to other forms of writing, became the basis of this research. Interviews of informants who have been directly involved in the mangain process, even wrote it in a book, then completed this paper.

The Principle of Decision at Umpasa Marhata Sinamot Toba Batak Community

This paper is entitled "Principles of Politeness in Umpasa Marhata Sinamot Toba Batak Society. Twins Is an oral tradition and cultural tradition owned by the community that functions as a medium to convey hopes, prayers, and advice about moral teachings that can be guided by the Toba Batak community. Umpasa Batak Toba is always displayed and its use heard in traditional ceremonial activities such as traditional birth ceremonies, marriage ceremonies, death ceremonies and so on. The aim of this research is to describe the principle of politeness in Umpasa Marhata Sinamot Toba Batak. The theory used in this paper is a theory that refers to Chaer's (2010) opinion about language politeness, using a qualitative descriptive analysis method. The research results show that in Umpasa Marhata Sinamot Toba Batak found politeness principles of wisdom, acceptance, generosity, humility, agreement, and sympathy. Keywords: Politeness, Umpasa, Marhata Sinamot, Batak, Toba

The Investigating the Oppression of Toba Batak Women: Call for Empowerment and Woman Leadership

This research has been developed around the two contrasting views/themes of the Toba Batak women's oppression and call for women's empowerment and leadership. It initially explored the philosophy of the Toba Batak society while identifying the forces of Toba Batak women's suppression. It has examined and critically analyzed the Toba Batak society and its patriarchal culture. It has been discovered that the Toba Batak women are subordinated because of an attitude or disposition dictated and perpetuated by the cultural belief systems, especially the social system of the clan (marga), which places women under the authority of men. Consequently, women are considered mere objects to men, particularly in childbearing, because they must be available to produce male children; otherwise, they suffer exclusion from the clan system, including being a leader. In order to gather data and explore the problem more deeply, this research uses a case study and a qualitative method through a literature study. Rethinking Toba Batak Philosophy and family practices involves rethinking the Toba Batak kinship arrangement and embodying it through substitute liberating, non-discriminating practices. In order to construct space to promote equality between men and women in Toba Batak society, the rethinking and counter-acting of patriarchal Toba Batak philosophy and family practices is essential and fundamental. This way, a cultural analysis will create a more appropriate proposal for addressing women's subjection. A culturalist approach (like promoting newer beliefs through habitual alternative practices) may be similarly called forth to foster women empowerment.

The Function And Meaning Of Umpasa In Toba Batak’s Traditional Wedding Ceremony

This study seeks to reveal the menaing and function of umpasa in Toba Batak’s wedding ceremony.This qualitative research method is based on qualitative content analysis (Marying, 2010). Theresearch data is 40 umpasa of Toba, taken by recording and video-taping 5 wedding ceremoniesheld in Medan. The findings show that the meanings and functions of the umpasa are also closelyrelated to the wedding process of the Toba Batak society and also to Toba Batak’s philosophy.Umpasa is used in Toba Batak’s traditional wedding ceremony to refine and beautify the language.This shows a sense of mutual respect between host and invited guests, especially between hula-hula(the wife giver) and boru (the wife receiver). Of all the umpasa presented at the Toba Bataktraditional wedding ceremony, the meaning and function of umpasa is usually used to show:blessing, respecting, praising, advising, thanking, agreeing, expecting, opening and closing.

An Anthropological Perspective of Childbirth in the Batak Toba Tribe

This paper results from a study of the phenomenon born in the Batak Toba ethnic group. Birth in the Batak Toba society is a joy together. Not only family but even the surrounding community also rejoice. Batak Toba’s cultural values are a source of everyday behavior in the kinship system. Kinship is related to birth, which determines the position of the Batak Toba community. This study aimed to assess the process of giving birth and some of the rites performed and rarely performed in the Batak Toba tribe today. The type of research used is descriptive qualitative research and literature review studies. Studies are written from various secondary sources, scientific journals, and anthropology based on the latest. The writing is carried out in a structured manner by classifying and developing various scientific sources based on the topics discussed. The analysis is carried out comprehensively to form a conclusion. The results show that the cultural practices carried out by the Batak Toba after giving birth are still carried out today. There are several themes: Postnatal care, childbirth care, efforts to maintain postnatal health, care for baby's organs, and the postnatal stages of children in the Batak Toba ethnicity, which are used for generations and traditional medicine is still running.

Analysis of Semiotics of the Anakkon Hi Do Hamoraon Di Au Philosophy in Marparbue Do Lojami Lyrics (Study of Parental Sacrifice and Loving Parents (Mother)

This research contains the Philosophical Semiotics Analysis of the Lyrics of Anakkon Hi Do Hamoraon Di Au in Marparbue Do Lojami's Song Lyrics. The data collection technique in this study is library research, namely by recording all data related to the problems studied 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, namely North Sumatra. The socio-cultural system of the Toba Batak society plays an important role in creating a harmonious culture, especially in the sustainability of children's education in the Toba Batak family. Generally, Toba Batak people everywhere have the philosophy of "anakkon hi do Cameroon di au". It means that my son is my treasure. Because almost most of the active roles of Toba Batak parents in sending their children to school seem so thick, they are willing to fight hard for the success of their children.

Si Gale-Gale Folklore in the Toba Batak Society: A Study of Continuity and Change

The Si Gale-Gale folklore contains exemplary values and education about the character of the Toba Batak king named Raja Rahat who is loved by the people who is fair and wise. The king had a son by the name of Raja Manggale who he loved very much and was the only child. King Manggale died on the battlefield, he heroically fought to defend his ancestral land from invaders. The death of King Manggale inflicted a deep wound on King Rahat. To entertain the king, a wooden statue was made as a representative of King Manggale, who magically can move like a dancing person, because it is believed that the spirit of King Manggale enters the statue with the help of the power of a shaman who is termed guru sibaso. This study aims to describe the continuity and change of this oral tradition in the Toba Batak people in North Sumatra. In order to know this folklore, a research was conducted using qualitative methods through field observations, interviews, documentation, and literature studies. As an oral culture and tradition, the legendary Si Gale-Gale folklore has been passed down from generation to generation throughout the Batak Toba generation which is full of values. It is not known when this tradition emerged, but the Toba Batak people believe that this oral tradition arose before the entry of religion into the Toba Batak area. It is known that the Si Gale-Gale folklore provides educational values and role models for the community about the love for the ancestral land and the important role of boys as the next generation according to the system adopted by the Toba Batak community. In its development, this folklore is not only a story that is passed down from generation to generation, but also becomes a cultural tourism offering and attraction for travelers who visit tourist enclaves in the North Sumatra area such as in the tourist area of Lake Toba, especially in the Tomok and Huta areas. Bolon Simanindo, Samosir Regency. In tourist attractions, The statue of Si Gale-Gale as a representation of King Manggale moves staccato or breaks and moves like a dancing person who is driven by a player (dalang) and is accompanied by typical Toba Batak music gondang sabangun.

Indigenous Knowledge about Time-Keeping: Astronomical Aspects of The Batak Calendar

The Batak calendar year is often referred to in literature as a lunar year. However, the Batak calendar system reveals that it is set up to compensate for the difference between the lunar year and the solar year. This is of great practical importance insofar as a solar year is primarily useful for planning agricultural work. Nevertheless, they were able to maintain peace and stability within their territorial organizations, called bius, and they were able to organize the co-operation necessary to pursue irrigated rice cultivation. This study is a field research report on an investigation into the subject of the indigenous knowledge of time-keeping, as it was of practical importance to the communal organization of agricultural activities in traditional Toba Batak society. The Batak's time calculation expert calculates, to put it simply, twelve months of thirty days each and calls the remainder of the solar year lobi-lobi ni bulan (the remainder of the month) or lamadu, which makes the lunar and solar years congruent again. As far as is known, the years themselves were not counted in Batak culture, or, if so, only to a limited extent, but the days of the year were counted. Usually there was always at least one specialist in time calculation within a bius organization, because the reliable determination of time was essential to the ritual as well as to the agricultural course of the year.

Perjumpaan Adat dan Teologi HKBP dalam Konteks Bergereja di Tengah-tengah Masyarakat Batak Toba

The Church in carrying out its mission must present the sign of Shalom to mankind. In carrying out its vocation, the church must interact with all aspects of human life, namely social economy, culture, politics and so on; so that the role of the Church can be seen and impacted on every creature in the world. HKBP is one of the Churches who made their vocation in Batak land. HKBP was greatly influenced by zending who preached the gospel to the Batak people. However, HKBP in carrying out its Theology, it is also included in cultural values, especially the culture of the Batak marriage as a form of contextual theology carried out. Therefore, HKBP can declare the sign of Shalom to the congregation through Church rules that must be followed by all members of the HKBP church. This is an effort to contextualize theology carried out by HKBP on the kinship culture of the Batak Society.Keywords: custom, theology of HKBP, Toba Batak society

THE SEMIOTICS OF BATAK TOBA SOCIETY MARRIAGE TRADITION

Marriage is one of the culture universals being that it is contracted in every society of the world, but its mode of contract varies from one society to the other. Marriage is one of life’s major passages, one of the most profound rites of passage that a person or a couple can experience. In many cultures, marriage is generally made known to the public through marriage ceremony. This paper unravels the semiotics of a marriage tradition in Batak Toba Society. Batak Toba is one of the ethnic groups of Batak society, which is still doing wedding tradition as one of its cultural activities. The theoretical framework applied is the conception of signs by Charles Sanders Peirce. According to Peirce, ‘meaning’ is a triadic relation between a sign, an object, and an interpretant. There are three types of signs: icon, index and symbol. This work will reveal the meaning of icons, indexes and symbols in the marriage tradition.

Kontinuitas Gorga Batak Toba

This article is wri!en based on the result of research entitled “Gorga Batak Toba di Kabupaten Samosir: kontinuitas dan perubahan bentuk dan fungsi”, conducted in 2014 - 2015. The focus of this writing is on three main issues: the form and function of traditional gorga in Batak Toba houses before 1970s; the development of form and function of ‘new’gorga in the modern buildings that have been developed since 1970s to the present; and why there is continuity and changes on form and function of gorga. A qualitative method in narrative-descriptive with historical approachis used to fi nd out the continuity of gorga Batak Toba in Batak Toba society, and internal and external factors are analyzed to see the causes of the continuity. The data are collected through literature study, observation, and interview with researchers role as the key instrument. The result shows that the survival of gorga in Batak Toba society can be described simply, that is, from existing to nothing, and from nothing to rise again into being, but in the ‘new’ form. Keywords: gorga, continuity, Batak Toba people

The Uniqueness of Newborn Health Care in The Batak Toba Community

This study aims to delve deeper into the uniqueness of newborn care applied by the Batak Toba Community. This research was conducted with a qualitative design using a phenomenological approach, data collection was done by in-depth interviews and observations to 8 informants in Tanjung Bunga Village, Pangururan District, Samosir Regency. The results showed the perspective of the Batak Toba Society regarding the care of newborns from maternal delivery assistance facility, umbilical cord care, children's nutritional needs, child hygiene, martataring/marsilusilu and eating with family as thanksgiving and showing joy because a child had been born inside family. Traditional practices are carried out in accordance with religion, values and beliefs adopted by the Batak Toba family. Traditionally, the practice of welcoming newborns beneficial to the health of children, especially newborns. However, medically, the traditional practices given will have a positive or negative impact on newborns, so health workers are expected to provide assistance and socialization regarding the tradition of welcoming newborns to suit the needs and health of newborns.

Makna Lirik Nyanyian Andung Dalam Upacara Kematian Sarimatua Pada Masyarakat Batak Toba di Samosir

This study discusses the function and meaning of lyric singing in the ceremony of sarimatua death in Batak Toba society in Samosir. In general, there are problems identified in this study. The main problem is hata andung is rarely used by the Toba Batak community. Batak Toba community more often use the Batak Toba language because not many people Toba Batak who understand about the meaning of andung the truth. For that language andung should be used with hata andung no longer used, so it does not have the value of the tradition attached to the Batak Toba community in Samosir. study conducted during the period of four months, from the beginning of February 2017 to May 2017.To discuss the problem then used the theory of Abdul Chaer in assessing the function and meaning, cultural values contained in andung sarimatua Ompu Juan Boru. The results of this study resulted in some conclusions such as singing andung lacks existence in the Batak community because, the speakers at the ceremony andung Toba batak community dead at the present time is very difficult to find. This andung tradition is considered no longer suitable for today. Some of the factors that result in shifts and changes in the current andung sarimatua traditions are religion, language, and the use of musical instruments.The function of the andung tradition at present in the Toba Batak community death ceremony include: the function of expression of sadness and the closeness of relationships and respect for the deceased family. The meaning contained in andung sarimatua reveals all the feelings and tells the contents of his heart to his deceased mother, tells many things, the longing of sipangandung to uncle and grandfather who have long died also participated expressed and send greetings to them, and expect her mother still can protect his descendants. Cultural values contained in the tradition andung in the ceremony of death sarimatua Batak Toba community today is the value of hasangapon, hagabeon, and hamoraon.

Local Wisdom Found in Mangongkal Holi Tradition

Mangongkal Holi is known as the highest level of tradition on Batak Toba daily life
 practices. Previously, this tradition was done by those limited families for the reasons of
 funding and its complicated management. But nowadays, the practice of mangongkal
 holi tradition is more rarely to be found; eventhough there are many local wisdom
 implicitly impressed on it. This study is part of the first writer’s dissertation, entitled
 Tradisi Mangongkal Holi pada Masyarakat Batak Toba (Mangongkal Holi Tradition in
 Batak Toba Society). This research was done in qualitative research, the data were
 collected through direct participatory observation, in-depth interviews with many batak
 toba informants (adat’s experts, practitioners and academicians/theologians), as well as
 audio-visual documentation. The data were analyzed by using Miles, and Huberman
 model; where data condensation, data display and data conclusion/verification were
 the three concurrent flows activities done to make sure the process of data analysis
 precisely on the track. The final conclusion of this research state that there were
 nine local wisdom found in mangongkal holi tradition, they are: thanksgiving, respect,
 humble/humility, blessings, responsibility, mutual cooperation, prays, concession in
 dialogue, and prestige; where all these local wisdom will be well-stored and longlasting
 while mangongkal holi tradition conserved through good and acceptable
 design of recommended revitalization model. The writers believe that there are still
 many solutions to solve the problems of funding, such as: down-grading the level
 of ceremony, or unifying more individual saring-sarings in a mangongkal holi ceremony.