A BRIEF DESCRIPTION OF TRADITIONAL MARRIAGE OF
BATAK TOBA IN CITY
A PAPER BY
MENTY MERYANCE SILABAN REG : 062202057
DIPLOMA III ENGLISH FACULTY OF LETTERS
UNIVERSITY OF SUMATRA UTARA MEDAN
A BRIEF DESCRIPTION OF TRADITIONAL MARRIAGE OF
BATAK TOBA IN CITY
A PAPER BY
MENTY MERYANCE SILABAN REG : 062202057
DIPLOMA III ENGLISH FACULTY OF LETTERS
UNIVERSITY OF SUMATRA UTARA MEDAN
Approved by
Supervisor,
Drs. Matius CA Sembiring, M.A. Nip:131099226
Submitted to Faculty of Letters University of Sumatera Utara impartial fulfillment of the requirements for DIPLOMA (D-III) in English.
Approved by the Diploma III of English Study Program Faculty of Letters, University of Sumatera Utara
Accepted by the Board of Examiners in partial fulfillment of the requirements for the D-III Examination of the Diploma III of English Study Program, Faculty of Letters, University of Sumatera Utara.
The examination is held on the Faculty of Letters, University of Sumatera Utara
Faculty of Letters, University of Sumatera Utara Dean,
Board of Examiner and Reader
AUTHOR’S DECLARATION
I am MENTY MERYANCE SILABAN, declare that I am the sole author of this paper. Except where reference is made in the text of this paper. This paper contains no material published elsewhere or extracted in whole or in part from a paper by which I have qualified for or awarded another degree.
No other person’s work has been used without due acknowledgement in the main text of the paper. This paper has not been submitted for the award of another degree in any tertiary education.
Signed :
COPYRIGHT DECLARATION
Name : MENTY MERYANCE SILABAN
Title of paper : A BRIEF DESCRIPTION OF BATAK TOBA TRADITIONAL MARRIAGE PRACTICED IN CITY
Qualification : D-III/ Ahli Madya Study program: English
1. I am willing that my paper should be available for reproduction at the discretion of the librarian of the Diploma III English Study Program Faculty of Letters USU on the understanding that users are made aware of their obligation under law of Republic Indonesia.
Signed :
ABSTRAK
Setiap suku bangsa di Indonesia mempuyai adat perkawinan tradisi yang berbeda- bada.
Hal ini dipengaruhi oleh beberapa faktior antara lain karana keadaan geografis,agama maupun bahasa. Pada hakekatnya perkawinan merupakan suatu upacara yang religius dan sakral, karena perkawinan tidak terlepas dari suatu kebutuhan biologis manusia dan juga merupakan suatu perintah Tuhan.
Adapun judul dari kertas karya ini adalah “ A Brief Description of Batak Toba Traditional Marriage Practiced In City”. Metode yang digunakan dalam pembahasan kertas karya ini adalah dengan mengumpulkan materi dari beberapa buku yang berhubungan degan judul ini serta pencarian materi melalui penelusuran internet.
Melalui kertas karya ini, penulis mencoba untuk mendeskripsikan kegiatan-kegiatan yang dilakukan sebelum upacara pernikahan,pada upacara pernikahan dan setelah upacara pernikahan. Kegiatan yang dilakukan sebelum upacara pernikahan adalah Martandang, Manjalo tanda, Marhusip,Marhata Sinamot, Pada Upacra Pernikahan Adalah Memberikan Tudu-Tudu Ni Sipanganon, Pemberian Dengke, Makan Bersama,Pembagian Jambar/Tanda Makanan Adat,Manjalo Tumpak, Pingan Panungkunan, Pemberian Ulos Dan Mengunjungi Ulaon.kegiatan setelah upacara pernikahan adalah paulak une dan maningkir tangga. Langkah-langkah tersebut dilakukan untuk memudahkan pihak-pihak pada penyelesaian kewajiban sesuai dengan tuntan perkawinan yang berlaku. Pada umumnya prnikahan pada masyarakat Toba diatur mnurut adat istiadat yaitu prinsip Dalihan Na Tolu.
Tujuan penulis dalam menulis kertas karya ini adalah untuk memperkenalkan dan mengajak para pembaca agar peduli dengan adat istiadat suku mereka
Hari-hari kalian lalui
Penuh dengan perjuangan seolah tanpa batas
Menunjukkan sosok orang tua dan abang yang bertanggungjawab dan penuh kasih Kalian semua lelah, namun tak pernah mengeluh
Wajah kalian menggambarkan seolah-olah tak punya masalah. Wajah kalian semua penuh senyuman dan harapan bagiku.
Kalian terus bekerja tanpa kenal lelah Hanya dengan satu harapan “Boruku engkau harus berhasil”
“Adikku engkau harus sukses” Karena engkaulah “Boru harapan” kami
Karena kamulah adik yang jadi “sinar” di keluarga kita. Selangkah sudah kujalani hidupku yang panjang
Namun aku belum jadi apa-apa
Belum ada yang dapat kupersembahkan yang cukup berarti. Hanya ini yang dapat kupersembahkan dalam langkah awalku.
Doa dan dukungan kalian smua selalu kudamba menyertaiku hingga akhir hayatku Tugas akhir ini kupersembahkan kepada:
• Ayahanda St.M.Silaban • Ibunda M.Br.Limbong
• Abangku yang sangat ku kasihi Haryanto Silaban Dengan Firman Tuhan yang meneguhkanku:
“Sebab Aku ini mengetahi rancangan-rancangan apa yang ada pada-Ku mengenai kamu, demikianlah Firman Tuhan, yaitu rancangan damai sejahtera dan bukan
ACKNOWLEDGEMENTS Praise the Lord Jesus,
Above all,
First of all, I would like to express to my sincere thankfulness to the Almighty God, Jesus Christ, for unlimited blessing and love given to me in finishing this paper. Especially when I began to study in English Diploma Program at Faculty of Letters, University of Sumatera Utara and this paper is partial fulfillment of the requirements for getting the Diploma III from English Department.
A great many thanks are dedicated to the Dean of Faculty of Letters Drs. Syaifuddin, Ph.D for giving me care and attention during my study and the Head of English Diploma III Program Dra. Syahyar Hanum DPFE who has shared her time in guiding me while I was studying in this Program and has given me help and comments. I also thank to all the lecturers who have taught and guided me at the Faculty. My special thanks go to my supervisor, Drs. Matius CA Sembiring, M.A. who has given me advice, constructive, criticism, attention, and time in correcting and completing this paper. I also thank to my reader, Dra. Oliviana Harahap for her time in reading and giving suggestion for the improvement of this paper.
My most special thanks is dedicated to my beloved parents, my father, St.M.Silaban, and my mother M.Br.Limbong, who both have given love, care, and support and who always pray for me. My heartiest thank goes to my brother Jhonny Silaban and his wife Lasma Br.Sitindaon who have suppoted me materially and morally, my sister Nennis Br.Silaban and her husband, my brother Charles Silaban and his wife, my beloved “sweet” brother Haryanto Silaban, thanks to your support and always given me advice, all things to my study like “Laptop” he bought to me as present in my birthday, thanks my sweet brother, God Bless You. And also to my young brother Alvin Silaban. Thanks for all your prayers and encouragement to help and love given to me.
Then, I would like to thanks to my best friends Reni Indah Permata Sari and Mawaddina who always give me much best advice, give me much help that I could not get from the others, thanks for laughter and sharing together with me, I would miss you all. All friends in class A and B 2006 in English Department. Cahyo SOLIDAS. My beloved “Abby” thanks to your love and help me to involve in the process of completing this paper I love you all.
Finally, yet importantly, I realized that this paper is far from being perfect though I have done my best, so I hope you can give me the criticism and suggestion for this paper.
Medan, May 25, 2009
TABLE OF CONTENT
AUTHOR’S DECLARATION COPY RIGHT DECLARATION ABSTRACT
PERSEMBAHAN DEDICATION
ACKNOWNLEDGMENT ... i
TABLE OF CONTENTS ... iii
1. INTRODUCTION ... 1
The Background of Study ... 1
The Objective of Study ... 1
The Scope of Study ... 2
The Method of Study ... 3
2. THE BACKGROUND OF BATAK TOBA TRIBE... 4
History ... 4
2.2 The System of Batak Toba Society (Matrinial System) ... 6
2.3Religion ... 8
3 STEPS TO BE PRACTICED TO BE MARRIED ... 10
3.1Martandang ... 10
3.2Manjalo Tanda (Tukar Cincin) ... 11
3.3Marhusip ... 12
3.5Wedding Ceremony ... 14
3.6Paulak Une ... 17
3.7Maningkir Tangga. ... 17
4 A BRIEF DESCRIPTION OF TRADITIONAL MARRIAGE OF BATAK TOBA IN CITY ... 19
4.1Meaning of traditional Marriage ... 23
4.2 The Tradition of Mixing Marriage ... 25
5. CONCLUSIONS AND SUGGESTION ... 28
5.1 Conclusions ... 28
5.2 Suggestion ... 28
ABSTRAK
Setiap suku bangsa di Indonesia mempuyai adat perkawinan tradisi yang berbeda- bada.
Hal ini dipengaruhi oleh beberapa faktior antara lain karana keadaan geografis,agama maupun bahasa. Pada hakekatnya perkawinan merupakan suatu upacara yang religius dan sakral, karena perkawinan tidak terlepas dari suatu kebutuhan biologis manusia dan juga merupakan suatu perintah Tuhan.
Adapun judul dari kertas karya ini adalah “ A Brief Description of Batak Toba Traditional Marriage Practiced In City”. Metode yang digunakan dalam pembahasan kertas karya ini adalah dengan mengumpulkan materi dari beberapa buku yang berhubungan degan judul ini serta pencarian materi melalui penelusuran internet.
Melalui kertas karya ini, penulis mencoba untuk mendeskripsikan kegiatan-kegiatan yang dilakukan sebelum upacara pernikahan,pada upacara pernikahan dan setelah upacara pernikahan. Kegiatan yang dilakukan sebelum upacara pernikahan adalah Martandang, Manjalo tanda, Marhusip,Marhata Sinamot, Pada Upacra Pernikahan Adalah Memberikan Tudu-Tudu Ni Sipanganon, Pemberian Dengke, Makan Bersama,Pembagian Jambar/Tanda Makanan Adat,Manjalo Tumpak, Pingan Panungkunan, Pemberian Ulos Dan Mengunjungi Ulaon.kegiatan setelah upacara pernikahan adalah paulak une dan maningkir tangga. Langkah-langkah tersebut dilakukan untuk memudahkan pihak-pihak pada penyelesaian kewajiban sesuai dengan tuntan perkawinan yang berlaku. Pada umumnya prnikahan pada masyarakat Toba diatur mnurut adat istiadat yaitu prinsip Dalihan Na Tolu.
Tujuan penulis dalam menulis kertas karya ini adalah untuk memperkenalkan dan mengajak para pembaca agar peduli dengan adat istiadat suku mereka
CHAPTER 1 INTRODUCTION 1.1 The Background of Study
There are many islands and tribes in Indonesia with different customs, cultures ,and languages. Every tribes has it’s own uniqueness and it is preserved until now. In North Sumatra ,for example ,there are many tribes. One of them is Batak Toba who has many kinds of ceremony, such as birth, death, etc.
The topic of this paper has been conlciously and carefully choosen for some reasons :Firstly, the writer wants to introduce the writer’s custom to other tribes . Secondly, the writer is very interested in the marriage tradition of Batak people which is done from many years ago, and it is still happens until now, although it has been changed from the original. Lastly, the writer hopes that she can enrich her culture know ledge about Indonesian culture, especially her culture by writing this topic, and this paper can be useful for the reader.
1.2 The Objective of Study
Actually, the writer wants to deepen her knowledge about Traditional Marriage in Batak Toba Society, as her appreciation and love of National cultures. Generally the purpose of writing this paper is to give information about the Batakness tradition especially the Marriage system in Batakness Tradition to the young generations.
The writer also hopes this paper will be some of useful for these who read it in order to understand about Marriage of Batakness Tradition, especially to the young and next generations of Batak Toba Society who lived in Metropolitan city.
Finally, she obviously wants to be graduates from DIII study program of English Department and this paper is one of the requirements.
1.3 The Scope of Study
Basically, there are many aspects in Batak Toba Society, which are interesting to be studied, but it is certainly impossible to study all of them in this paper.
In order to make this writing effectively arranged, the writer provides the scope of writing. The purpose of this scope is to show the systematic arrangement of writing in order to gain to target of writing. Firstly, the writer limits her topic on the discussion of traditional Marriage of Batak people in the city, thus, she comes write chapter per chapter which has a close relation to each other.
1.4 The Method of Study
In completing this paper, the writer has applied two methods, known as library research and field research. In the library research, the writer collected and read some books that are relevant to the topic and support the content of the paper. By having those books, the writer was able to find and select some necessary data concerning with the main topic, that is “A Brief Description of Traditional Marriage of Batak Toba In City”. In this case, writer collects and reads some books about batakness culture to write this paper.
Where as field research means the writer gets the data through direct consultation with some people who know the culture of Batak Toba especially about Traditional Marriage well.
CHAPTER 2
THE BACKGROUND OF BATAK TOBA TRIBE 2.1 History
The relative isolation of Batak country lasted until the middle of the nineteenth century as late as 1347 the famous geographer Jung Hun maintained that Lake Toba existed only in legend. It was only in 1853 that the lake was discovered by the explorer Van Deer Tuuk.
The center of Batak region has moved with the passage of time from the slopes of Pusuk Buhit and the Samosir island to the South-West shore of Lake Toba, more precisely, to the Bakkara valley.It was at Bakkara that the high kings or the Sisingamangaraja or Lion kings whose supremacy was recognized by all the other chiefs or Rajas of Batak region resided. The ancestor of the lion king was, according to legend, endowed with extra-ordinary power: that of paralyzing his enemies by gazing into their eyes and that of striking them down simply by putting out his tongue showing a spot with black hair.King, he was also by extension father, or grandfather (ompung), for the everlasting love, protection and justice he had given and always encouraging unity among his people. He was also a high priest, assuring harmonious reactions with the different divinities and the supreme God in relations to whom he was, at one and the mediator. This religious function explains why he was himself considered divine (Dewa) and object to a cult (the “Dewa Raja” cult).
troops burned down Bakkara and the several other villages and forced Sisingamangaraja and followers to flee. After a few years of guerilla warfare in 1907 Sisingamangaraja XII was at last killed as hero in course of an unsuccessful attack against the Dutch.
If a few missionaries preceded the Dutch Colonial troops as we have seen their pioneer Nommensen of the Rheinche Missiongesellschaft (1881) entered Tano Batak, causing with the advent of Christianity a profound influence and change in Batak culture part curly in Toba region, which has reminded essentially animist, called Spielberg right up to the beginning of the twentieth century.
The animist culture is relatively well known to us since the Batak script delivered from the Indian script, and has there by preserved evidence of their social and religion system in their old books called Pustaha.
Angola Bataks left after their conversion into the Islam, their traditional religious believes almost leaving no artifact contempory to it, at the present time.
2.2 The System of Batak Toba Society
The Batak people apply patriarch or called “patrilial” in which every Batak Toba always get inheritance family name from his father. The family name is useful enough to determine one’s position or level in society. Besides, it can determine family tree and one’s originality, the family name or marga shows the origin of family clan jewelers and land based on her ability to persuade and the kindness of her parents and her brothers. According to animist belief of Batak, the system of Batak society is the reflection of macro cosmos, in which man is inseparable from nature, man, united with nature.
Man is a micro cosmos in big cosmos. The concept of macro cosmos states that nature was formers there earth, every earth led by a god. The lower earth (Banua Toru) led by Batara Guru who always gives rain, lights, wave, thunder and fertility of land. Beside, the lower earth can also determined how far the moon, day and second give advantage.
The middle earth (Banua Tonga) led by Mangala Bula,the god who inherited to man, and he was even regarded to create man in pregnancy.
From the explanation above we can interpret that the lower earth is the hell while the upper earth is the heaven. Bataknese cosmos concept doesn’t know about hell or heaven. The association of macro cosmos is the reflection from the three groups of Batak society:
a. Wife givers ( Hula-hula) represent the upper earth.
b. Similar liniage (Dongan sabutuha) represents the middle earth. c. Wife receivers (boru), represents the lower earth.
The system of Batak society is the reflection of the well order of cosmos which is
Inseparable from the nature but in it is interaction; they are ruled by traditional norms, so that the society system goes on well and peaceful society. The breaks of the harmony of life cause the unstability cosmos.
It causes the anger and disaster; the continous dry season and disease that bring death and others. To stabilize the unstability of the cosmos needs sacred ceremony asking for Papurpur Sapata (excuses for mistakes).
The three groups of society system have to be presented in every ceremony. They have their own function and position of a group depends on the blood relation and the three families to those who run the ceremony. They can be wife givers (Hula-hula), wife receivers (Boru) or similar lineage (Dongan Sabutuha). This can be described like the Bataknese expressing : Rundut biur ni eme asa porngis,pasimpar andor asa ramor ,stating that the three complicated
2.3 Religion
Batak Toba people impersonally acknowledge the existence of power outside human power. Thus, this reality can be seen thoroughly from the people who give up the power intended. In this case, each individual has to obey the power by respecting it in their daily life. Thus, respectful ways can be differentiated worship in realizing the power sense. In fact, everybody has the worship ceremony with his own way in order to get protections of natural risk, contagious diseases, or animals attack. It is also done to get bless in marriage and good fortune as well.
People had already believed in god long after Christian while Moslem cause in good fortune after Christian has been spread to all over the world.
In the opinion of Batak people, God is a trinity which has different functions. The highest is called Mulajadi Na Bolon that dominates the whole nature cosmos. The traditional Batak cosmology divides it’s existences in three levels.
The upper is God’s of kingdom, Mulajadi Na Bolon and the place of the human’s activity; and the lower is the place of ghosts and devils which governed by Naga Padoha, namely Dragon. Batak Toba acknowledge the world and the upper world. Every level has a special function in the upper world. Besides, every level also has a special function in the harmony or life.
first religion of Batak Toba people professed. However, as inheritance, the religion can be seen from the principles of the life system of the followers and the ceremonies in Parmalim religion or Parbaringin which still exist in a small group of Batak society in Toba now. The dynasty of the Sisingamangaraja was the king follower Parmalim religion or Parbaringin.
CHAPTER 3
STEPS TO BE PRACTICED TO BE MARRIED
The meaning of the marriage for the Batak Toba people is very important beside to get descendents. Marriage means a unity of two people: man and woman where they have been tied by religion and the society custom. Since a long time ago until nowadays, the tradition marriage is done traditionally. For the Batak people who live in the city like, Jakarta, Medan, Surabaya, Bandung, and so on, they did not do all the steps one by one.
There are some steps which are usually done in marriage of Batak’s tradition,
They are:
3.1 Martandang
If a man has grown up, the parents will think about his son’s partner to build up his family. This is a principle of Batak people’s parents. They always do some efforts to ask their son to get married their son’s with uncle’s daughter. This is a good marriage for Bataknese peope.
If this meeting has been agreed between the man and the girl, the man will tell it to his parents. His parents ask his Boru to cherish the girl, this delegation is called matchmaker (Domu-Domu).
Matchmaker (Domu-Domu) who is delegated by the young man’s parents goes to the house of the girl’s parents to tell their aim of coming to their houses. Their purpose is to cherish the parent’s daughter. The daughter’s family doesn’t give direct answer but they send their Boru as matchmaker from woman’s side. Their task doesn’t cherish the man whom the girl with to get married wish but tell about the answer of the woman’s parents.
Everything which is needed for preparations of the wedding ceremony is discussed by both delegations. The people who want to be matchmakers are the people who understand about the custom and have skill in that especially in order they will be successful to unity the two families.
If the matchmaker has finished discussing about the arrangement of the marriage, the man’s side is officially asks about their son’s marriage. This is called “Patua Hata”. After doing this step, the next preparation will be done by both delegations.
3.2 Manjalo Tanda
the woman gave Ulos, but there were some knives given by the man’s side and the woman’s side gave ulos. Nowadays the binding thing is changed by giving a ring by both sides. When the parents of the bride band bridegroom give the binding thing, both of them was tied up each other, it means that they may not have special relation with the other people. However, it does not it mean that the engagement has to be done. It is supposed one of them does not keep his promise or he is not faithful anymore, so, that the planning will be put off. This can be a fact if their attitude will make them offended and hate one with another. If this will occurred the wrong side will pay all the expense of the engagement as sanction. If the woman’s side does not keep the promise, she has to pay it twice, but if the man does not keep the promise the woman’s side does not pay detriment. This can be called “Paulak Tanda”/”Pasua Hata”.
3.3 Marhusip
Marhusip means whispered. Marhusip is talked by each delegation between the man’s side and the woman’s side. Generally matchmaker is followed by the close family member, because the topic that they talk is about the dowry’s estimate, by the man’s side to the woman’s side. The comparison of the wedding cost between them, generally is 2:1, it means the cost from the man’s side 2/3 and 1/3 from woman’s side. Beside dowry, Ulos and the estimate fee at this Marhusip. The place for ceremony is fixed, too, at the man’s place or woman’s
This ceremony is called introduction from Marhata Sinamot’s Ceremony. Generally, this ceremony is done at the woman’s place at the night. Each delegation writes the result of the discussion at the Marhusip time that later on considered as material of discussion at the Marhata Sinamot.
3.4 Marhata Sinamot
Marhata Sinamot talks about dowry (Sinamot). The man’s side along with
“Sabutuha” and Boru’s side come to the woman’s place. In this ceremony, the
man’s side preparer meat. These generally are pig and Tuak Na Tonggi. The woman’s side preparer’s rice and gold fish (Dengke Sitio-tio).
According to the Sinamot or the dowry which is accepted by the woman’s parents (Suhut Bolon Parboru) is not included other Parjambaran, like part of Suhi Ni Ampang Na Opat. It is paid separated by the man’s side, it is called
Ragi-ragi Ni Sinamot. It is same as Parjambaron Dalihan Na Tolu, it is paid by
the man’s side. Generally, this can be paid at the time of the wedding ceremony. Consequently, Marhata Sinamot realizes about the decisions they made up at the Marhusip. There are two ways in the Marhata Sinamot, they are Sitombol way and Rambu Pinudun way. The Sitombol way means that all the necessity in the wedding ceremony included in the dowry, but Jambar Na Gok for element of Suhi Ni Ampang Na Opat, and Jambar Na Gok for Dalihan Na Tolu is given
separately by man’s side (Paranak). On the other hand, the meaning of Rambu Pinudun is all of the Parjambaran. Jambar Na Gok for Suhi Ni Ampang Na Opat
agreed by both side. There are two ways give the dowry. The first, before party is done. The dowry is shared for the persons who have right to accept it, like Parjambaran Na Gok Suhi Ni Ampang Na Opat and also Parjambaran Na Gok
Dalihan Na Tolu. This is done to shorten the time at the marriage ceremony. But
Ulos Herbang which was fixed has to be given at the party. It reminds us that
Ulos is going too twisted for those who man has interest. The second, the dowry is
given at the marriage ceremony, so that the program is done until night. 3.5 Wedding Ceremony
Generally, the wedding ceremony for the Batak’s society is done at the woman’s side and it is called Dialap Jual. The marriage of both of newlywed is legitimated at the chosen day in tradition’s way and religion.
In the marriage ceremony, there are some steps will be done, they are: • Paranak’s side bring custom food called Sibuha-buhai, a certain food
which is specialized for Suhut, Parboru, including Parboru’s side also serve the custom food, is called Dengke, and then they eat together, where Parboru’s side eat Paranak’s side and Paranak’s side eat the Parboru’s food.
• After eat Sibuha-buhai, bride and bridegroom is met and each of them is given flower that is called Marsilehon Bunga. For the first time, it is given for bridegroom and the last is for the bride. This step is closed by praying to God in order He may bless them forever.
Before they get it, the priest asks the newlywed, if they love each other or not? If they answer “yes”, the priest will marry them by the name of the God.
• Giving Tudu-tudu Ni Sipanganon means a mark of custom’s food. It is part of animal’s such as cow, buffalo and pig body which has been cut such as Ulu (the part of head), tanggalan, somba-somba (flank), soit (part of hip), upasira. They are put in a big washbasin. Tudu-tudu ni sipanganon is given by man’s side to the woman’s side with custom
language.This shows modesty by saying even though the foods are given just enough, may it brings advantages and blessing spiritual and physical for everybody, and saying :
Sititik ma sigompa, golang-golang pangarahutna
Tung so sadia pen a pinatupa on, sai godang ma panasuna.
• Giving Dengke, dengke means fish. The fish that is given is "ihan” or batak fish, a kind of fish that we can found only in Toba Lake and Asahan River in upper. It tastes delicious and special. This fish lives in clear water, in Batak called Tio. Hula-hula from bride’s sides gives dengke to the both of brides. This giving is as a hope to the couple and also the family so that they are unanimous and prosperous, easy in looking for livelihood or in Batak called Tio pancarian dohot pangomoan.
Sititik ma sigompa, golang-golang pangaruhutna
Tung so sadia pen a pinatupa on, sai godang ma pinasuna.
This expression describes modesty by saying even though the menus are provided what is available but hope everybody can enjoy it and bless.
• Dividing Jambar, Jambar means a kind of getting. Jambar is something that gotten by someone in a custom. It is had been certain before. Jambar can be in form money or parts of animal that cut such as part of head, tail and another parts. Each side divides it to their each function. The position of someone is not consistent. The division of Jambar will submit accordance Dalihan Na Tolu. Sometimes someone can be become as Boru, Hula-hula or Dongan Sabutuha.
• Manjalo Tumpak, tumpak means contribution in money, but here means as a mark of love. Tumpak is given by invitation. After having lunch they give tumpak. It is done while shaking the bride and bridegroom and say congratulation.
• Pinggan panungkunan is a plate within rice, sirih (a kind of plant), tango-tanggo (a piece of meat) and money 4 pieces. Pinggan panungkunan is a
medium and symbol to begin custom’s talk.
his daughter or parent to their children. Nowadays, ulos doesn’t have magic value; it is just a symbol in doing custom ceremony. After giving ulos, they spread boras sipir ni tondi, the bless rice while saying “ horas”
as many as 3 times. Every relatives who gives ulos, should bless the couple, the may utter umpasa or umpama which exists in Batak tradition. Umpasa is wonderful literary words consist of sampiran and content lines,
which consist of four lines in general. Umpama is proverb consists of one or two lines in general.
3.6Paulak Une
Paulak une is a visiting ceremony when the groom and his core family
come to hula-hula, the bride’s family, to show their honors and respects to the bride and her family in protecting the bride’s virginity. Through this tradition, Batak parents educate their children to not having sex before marriage, which also follows the teaching of Bible. If the bride is no longer a virgin, the visiting ceremony will still be completed but called Paulak boru.
3.7Maningkir Tangga
Maningkir tangga is a consequent visiting of the bride’s family to the
Note:
CHAPTER 4
THE DESCRIPTION OF TRADITIONAL MARRIAGE OF BATAK TOBA IN CITY
The participant of the tradition marriage in the city, basically is as same as the marriage at the bona pasogit. This can be done by using some steps as we discuss on the previous chapter. This wedding ceremony can be held at the convention hall. It happens because the guests from both of side are many, although the number of the guests is sometimes limited. They can not celebrate the wedding party so they need a conventional hall to welcome the guests.
Actually, a few days before marriage is hold, the invitation have been shared to other people. The number of the invitations depend on the number of the family, and the family of the each side at the marhusip. The bridegroom’s side usually invite many guests than bride’s side, because they hope the contribution like money(tumpak) from the guests. The guests whom are invited actually are some for both of side, namely all the number of dalian na tolu and ale-ale (friends) from both of side. The people who has a task to share the invention is
parboru from both side. At the home town, the people who has task to prepare the
party about parjuhuton (cut and cook meat),cook the rice and serve the guest are given to the specific waiters, although the neigh bours and boru also serve the guests but it is only formality.
sihutti ampang. To make it more practice, the food is brought by man’s side is
only meat. Meanwhile the rice is prepared by woman’s side. After they enjoy the food, the bride permits to all numbers of her family and then they go to the church to get the blessing of Got Almighty. There are many relatives waiting for the newlywed at the church. After the blessing programme is over, the newlywed and group go to a public convention hall, in where the party will be held. Both of the newlywed sit side by side in front of the room. The bride’s parents sit beside her, grand father/grand mother, and also her father’s brothers with their each wife and so do the parents of bridegroom, his grand father /grand mother, and his father’s brothers with their each wife.
The guests whom are invited by parboru bring the rice in tandok and some of them bring cooked golden fish. The rice and the golden fish are given to the people who has task to accept it in front of the building. Some of the paranak’s guest are included hula-hula bring rice sipir ni tondi as a means of the rice of soul strengthner. That is the way to continue the tradition at home town. Lately, especially in the city, to make it more practiced, they replace the rice with money as contribution, and give it after the mall is over.
party is done in the city, it has never done at the man’s place and woman’s place but it is held at the conventional hall in order to void the negative problem.
If the father in-law does not live in the some city, for example in Medan, he can be represented by his brother who live in Medan, or he can be represented by his relatives who live in the some city and has a close relation with him. In this case, a proverb says “mardangka salohat, marnata na sumolhot”. It means the people who has the close relation with the father in-law ,he has a right to represent him, and he can not dodge for its responsibility.
In the city, the newlywed and the young men have a special place. Their place is on the second floor while the parents, old men are in the first floor. The newlywed and the young men are entertained by the singers. Some of the guests may sing a song for the newlywed. In this place, they have some programmes to do such as to give a speech to the guests and the newlywed’s relation. Besides, they also say congratulation on the successful newlywed. Although they have program, but they can not leave their place at the first floor, because they have a relatied program. At the first floor, their parents do the program, too. They run the program according to tradition of Batak Toba.
As far as the writer of this paper know the traditional ceremony, it is legal for discuss something like boru and hula-hula.this sort of discussion is the final progamme in every traditional ceremony. The legal discussing is done from long time ego until nowadays.
each of member has to participate frequently. The people who participate frequently will get good reply from other people when he makes a traditional ceremony. But, if someone does not participate frequently, his ceremony will be lonely because he rarely comes to traditional ceremonies.
The traditional party is usually done at the some town. It usually starts in the morning before mid day (diparnakkok ni mata ni ari). It is difficult in the city, because the people are busy at this time. This party has done traditionally and the schedule of the meal is about two o’clock in the afternoon. The wedding party is often done on Friday of Saturday because the people who work at the office can go home early.
In city, especially in Jakarta, the differentiation about the parjambaron and others, are often completed with the discussion of martonggo raja. Jambar magihut is often done in thrifty time. This can prevent long-winded differentiation
about parjambaron. After sharing jambar,it is time to spend useless time that should waste much time, such as to give ulos harbang. This can be done by wife givers to wife receivers. They way to give it is by twisting the ulos to the body of the people who receive it from behind and say proverb which contains a request to ask god bless.
4.1 meaning of traditional marriage
The batak’s tradition party is held every where, that is not as same as the reception party that ever seen in the city. The party means to give congratulations to the people who have the party by guest or just listen a speech or advice after or before the guests are invited to eat. It is not as same as the party that asks the guests to eat with the French people’s way of having dinner without waiting for other guests. on the other hand, in Batak’s tradition party, we can see some programmees which are arranged based on traditional rule. The Bataknese,any where ,who are involved in this tradition will do all the programmes. The party of Bataknese tradition is visible for us as to have a communal feeling based on the principle of Dalian Na Tolu, if it is not based the tradition, Dalian Na Tolu,this is not batak’s traditional party.
The invitator, who are wife or husband is called Suhut. Husband can not separate from all his brothers with their each wife. All of them are Suhut. The owner of the party is called Si Sada Hasuhuton. so, to make distinction between Si Sada Hasuhuton and the host, therefore the host is called Suhut Tangkas or Suhut
Sihabolonan. Suhut tangkas usually arranges the programme passively. He is only
given a chance to Mangampu. He is usually to say thanks to all of the guests before the party is over.
similar lineage and boru sit in front of the suhut. They are hula-hula from the host.
There are two invitators, namely the man’s parents and the woman parents. Father in law with his group always brings rice in storage bag (Tandok) if they come to the boru’s party. The rice is brought namely the rice of soul strengthener (Boras Sipirni Tondi). The rice will give an important meaning according to
bataknese ancertor. It shows the hope which can be seen in the proverd: Horas Tondi Madingin,Pir Tondi Matogu. it can be concluded in one word namely
Horas (congratulation). Besides, the father in law also brings Dengke Sitio-tio (the
pure fish) which is give to son in law. The pure fish usually is gold fish which is put on the small tray.
concern with the wife and husband personality, but also with each of the parents of Dalihan Na Tolu.
4.2 The Tradition of Mixing Marriage
The definition of mixing marriage in Batak country is a marriage between bataknese man and non-bataknese woman, on the other hand, a Bataknese woman with a man who is non-Batak. It is really happened at the home town. However, in the region city, especially in Jakarta, the mixing marriage has ever happened since long time ago. It happens because the Youngman of Batak Toba has fallen in love and got married with the young girl from other tribes. In fact, the society in Jakarta was heterogen. Generally, the parents who live in the hometown always suggest their children not to choose the wife or husband from other tribes. If it happens, they must accept her or him as their son in law or daughter in law (parumaen/ hela). It needs traditional ceremony to make their marriage will be legal. Somehow, a Bataknese philosophy said, “Adat do mangalap adat”. It means the tradition which is given will become tradition to someone, so we shall accept it from her. The purpose is to legalize the marriage of Batak’s son with a woman from other tribes and give her surename (marga) by traditional ceremony.
sai dihingkupi rere, sai tong mai boru niba, molu ni alap nibere “. It means a
woman who comes from other tribes got married with our nephew and we have to accept her as our daughter.
The realization for doing, this is that they invite all of the clan from both of side and boru of hula-hula with limited members of guests on order that the ceremony of the wedding can be hold in the house. This is as same as the all traditional ceremonies which serve tudu-tudu ni sipanganon and dengke sitio-tio (certain part if fish. When the guests begin to eat the fish, so the bridegroom and the bride who will be taken to be uncle’s daughter come to manulangi (by putting food in the mouth) the uncle’s family.
Why is that ceremony important? Thus, it is important in social life for it cause the communal feeling based on Dalihan Na Tolu. After the non-Bataknese woman has been taken to be uncle’s daughter, the guests who come to that traditional ceremony must consist on the group of uncle’s clan as wife givers and also their boru. If her husdand’s has bad behaviours, she will ask a help to her husband’s uncle and all the wife-givers because she has been taken to be their daughter.
CHAPTER 5
CONCLUSIONS AND SUGGESTIONS 5.1 Conclusions
After describing about Toba wedding ceremony in the previous parts, it can be concluded that there are some steps to do in wedding ceremony, they are:
The customs before wedding ceremony; Martandang, Marhusip, Mar
Hata sinamot.
The wedding ceremony, unjuk or acara adat pernikahan; giving
Tudu-tudu Ni Sipanganon, giving Dengke, Eating together, Dividing
Jambar, Manjalo Tumpak, Pinggan Panungkunan, and Giving ulos. The customs after wedding ceremony; Paulak Une and Maningkir
Tangga.
These steps make easy the sides in finishing obligation according to the rule which prevails. Wedding ceremony in Batak Toba people is regulated by customs and traditions and also based on philosophy of Dalihan Na Tolu.
5.2 Suggestions
After describing Toba wedding ceremony, the writer would like to give some suggestions. They are:
• The young generation should know their culture better. They can maintain and keep the value of the culture
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