A BRIEF DESCRIPTION OF FAMILY NAMES IN MANDAILING
A PAPER
BY:
MUHAMMAD ROIS REG. NO. : 072202028
DIPLOMA III ENGLISH STUDY PROGRAM FACULTY OF LETTERS
UNIVERSITY OF NORTH SUMATERA MEDAN
Approved by Supervisor,
Dra. Swesana M. Lubis, M. Hum. NIP. 195710021986012002
Submited to Faculty of Letters University of North Sumatera
In partial fulfilment of the requirement for DIPLOMA (D III) in English
Approved by
Head of English Study Program,
Dra. Syahyar Hanum, D.P.F.E NIP. 195109071979022001
Approved by the Diploma III of English Study Program
Faculty of Letters, University of North Sumatera
Accepted by the Board of Examiners in partial fulfilment of the requirements for the D-III Examination of the Diploma III of English Study Program, Faculty of
Letters, University of North Sumatera.
The Examination is held on the:
Faculty of Letters, University of North Sumatera
Dean,
Prof. Syafuddin, M.A, Ph.D
NIP: 19650909 199403 1004
Board of Examiners and Readers:
Examiner : Dra. Swesana M. Lubis, M. Hum
AUTHOR’S DECLARATION
I am MUHAMMAD ROIS; declare that I am the soul author of this paper. Except where references is made in the text of 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.
COPYRIGHT DECLARATION
Name : MUHAMMAD ROIS
Title of Paper : A Brief Description of Family Names in Mandailing Qualification : D-III/Ahli Madya
Study Program : English
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 the Republic of Indonesia.
ABSTRAK
ACKNOWLEDMENTS
Firts of all, thank and praise to the almighty of Allah SWT, who has blessed me from the time started writing this paper until I was able to complete it.
I wish to express my sincerely gratitude to:
1) Prof. Syafuddin M.A Ph.D, as The Dean of Faculty of Letters, University of Sumatera Utara.
2) Dra. Syahyar Hanum, D.P.F.E The Head of English Department, University of Sumatera Utara.
3) Dra. Swesana Mardia Lubis, M.Hum, as my supervisor, for her friendly cooporation in completing the paper. Her patience has made a deep impression on this paper.
4) Dra. Masdiana Lubis, M.Hum, as my reader, for her precious time and seriousness on reading this paper.
5) To the entire lecturers in English D III Program, for their valuable knowledge, advice and guidance during my study in this faculty.
7) Thanks to all my classmates and my friends Rofiqoh and Hamdan for your help, kindness and encouragements.
Finally, I really realize that this simple paper is still far from being perfetct. Since the Indonesian saying “ tak ada gading yang tak retak ” it means that nothing is perfect in this world, so that I open my heart and mined to consttructive criticism and suggestion heartily.
Medan, 15 April 2010
The Writer,
TABLE OF CONTENTS
1.5 The Significance of Writing ... 3
2. The Historical and Culture Background of Mandailing ... 4
2.1 The History of Mandailing ... 4
2.2 The Geography, Topography, Geology, Demography, Hydrology of Mandailing ... 5
2.3 The Religion and beliefs ... 9
2.4 The Culture of Mandailing ... 10
2.4.1. The Language ... 10
2.4.2. The Script ... 12
2.4.4. The Mandailing Custom ... 13
2.4.5. The Character of Mandailing People ... 13
3. The Family Names ... 14
3.1 What is family name? ... 14
3.2 The role and the function of family name in custom society ... 15
3.3 The reason of giving family names ... 18
3.3.1. The family name which is given hereditaryly ... 19
3.3.2. The family name which is given by intertribal marriage ... 19
3.3.3. The giving family name based on dedication and service ... 20
3.3.4. The family name which is given as a respect to someone ... 21
3.4 The application of giving family names ... 21
3.4.1. The way and the procedures of the giving family name ... 21
3.4.2. The Elements Which is Necessary at The Custom Deliberation .. 23
3.5 The family names in Mandailing ... 24
4. Conclusions and Suggestions ... 26
4.1 Conclusions ... 26
4.2 Suggestions ... 27
MAP OF MANDAILING
ABSTRAK
1. INTRODUCTION
1.1.The Background of Study
Indonesia has heteregenous society. It means that Indonesia consists of various languages, costums, religious, and ethnics. Besides that, Indonesia has been famous for its diffrent cultures and ethnics since long time ago. Each ethnic has its own characteristic and uniqness. Mandailing is one of the Indonesian ethnichs with its own uniqness. Mandailing ethnic is the people who came from Mandailing by generations wherever they live. This ethnic is based on father lineage (Patrilineal) which consists of family names (marga-marga). There are some family names in Mandailing such as Nasution, Lubis, Pulungan, Rangkuti,
Daolay, and the like.
1.2.The Objectives of Study
The purposes of writing this paper:
1) To develop the knowledge about Mandailing especially family names. 2) To know the role and the function of family names in Mandailing custom
society.
3) To know the reasons of giving family names in Mandailing custom society.
4) To enrich the knowledge about the ways of giving family names in Mandailing.
5) To introduce family names in Mandailing to the readers or the public
1.3.The Scope of Writing
1.4.The Method of Writing
In writing this paper, the writer collected some references from some books that he borrowed from USU library and some were bought from the bookstore. Besides that, the writer also browsed the internet. Now there are many website of Mandailing which can be explored.
1.5.The Significance of Writing This paper is written:
1. To provide the information for readers about family names in Mandailing. 2. In order that readers or people of diffrent culture know how important
2. THE HISTORICAL AND BACKGROUND OF MANDAILING
2.1.The History of Mandailing
The name of Mandailing has already known for a long time. Until now, some information about the name of Mandailing still appears and becomes a hot debate. There are many arguments about the name and pedigree of Mandailing.
According to Dr. Van Dijk (1926:40) said that the Lubu people placed Mandailing for the very first time. Then followed by the Hindu of Himalaya to stay. After not for a long time, the Hindu had to go after being urged by the Lubu who claimed the land as theirs.
After that, Namora Pande Bosi came and then passed down a kings line of upper Mandailing (Mandailing Julu) who have family name Lubis and Si
Baroar who passed down the kings of lower Mandailing (Mandailing Godang)
who have family name Nasution.
Before becoming a king of Mandailing Godang, there had been a Kingdom of Sutan Pulungan in Hutabargot, which then Si Baroar is subjected by the war “ Porang Marugup-ugup” (a very big war and takes a lot of victims). Besides that, there is a kingdom in Padang Garugur that is Sutan Parampuan Kingdom. This Kingdom also subjected by descendent of Si Baroar, Baginda
Mangaraja Enda, and the society of the kingdom escaped to Daludalu.
Mandailing is a region which is very fertile and suitable for farming and holticulture. it is caused Mandailing becomes very famous and always be a target of kingdoms to get it.
In the beginning of the story, the Chines, Arabic and European people landed in Mandailing region through the west coast: Singkuang Port and Natal. The comer, Hasibuan came via Barumun, while Daolay and Dalimunte entred via
Angkola of the Northern side, meanwhile, the Minang entered via Southern side.
And aslo called, Rangkuti entered from western and stayed in Runding.
Mandailing tribe which is in the next called Mandailing people are the people who come from Mandailing homeland or hereditaryly come from Mandailing, either the people who stay in Mandailing region or in other regions.
2.2.The Geography, Topography, Geology, Demography, Hydrology of Mandailing
Geography
Mandailing society is originally in the regency of Mandailing Natal. In the past, the regency is still joined with the regency of South Tapanuli that is also lived by the Angkola and Sipirok tribe. Since 1998, Mandailing Natal has been separated to be single regency, based on the goverment’s role: UU No. 12. 1998 date on 23 November 1998 signed by President B.J. Habibie.
Geographically Mandailing Natal is located between 000 13’30” – 010 20’42” North Latitude 980 50’30” - 990 67’19 East Longitudinal. The land is confined with some areas of regency in North Sumatera:
1. In the Northern side, confines with South Tapanuli 2. In the western side, confines with Ocean of Indonesia 3. In the Southern side, confines with West Sumatera Province 4. In the Eastern side, confines with West Sumatera Provinces.
Topography
Mandailing Natal has a great potencial land resource. The height of land
is varieties between 0 – 2,146 meters above the sea surface, it can be classified into:
a. Lowland plain, the width is about 160.500 Ha or 24, 24 % of all areas of Mandailing Natal.
b. Upland plain, the widht is about 26.385 Ha or 5,49 % of all areas of Mandailing Natal.
c. Hilly plain, the width is about 112.000 Ha or 16,91 % of all areas of Mandailing Natal.
Geology
The Mandailing Natal areas are supported by the land condition which are fertile and wide, and are suitable for the farming area. By the condition of the land, such as:
a. Dark Regosal, the width about 84.000 Ha, is suitable for coconut commodity.
b. Brown Aluvial, the width about 16.000 Ha, is sutable for the rice planting,
rubber and also coconut.
c. Dark Hydromofile, the width about 12.800 Ha, is suitable for rice planting.
d. Brown Limed Land, the width about 18.500 Ha
e. Brown Latosal, the width about 29.100 Ha, is suitable for rice planting,
shepherding.
f. Reddish Brown Latosal, the width about 23.800 Ha, is sutable for rice
planting, rubber and second crop.
g. Yellowish Red Padsolik and Yellowish Brown Padsolik, the width about
76.900 Ha, is sutable for rice planting, oil palm, salak, shepherding.
h. Gle Orgonosal Topsoil, the width about 80.900 Ha, is suitable for coconut
and rubber.
i. Yellowish Red Padsolik and Litosol, the width about 113. 710 Ha, is suitable
for rice planting, oil palm, second crop, and shepherding.
j. Yellowish Red Padsolik Latosal and Litosol, the width about 281.470 Ha,
is sutable for rice planting, oil palm, and shepherding.
k. Brown Padsolik and Yellowish Brown Padsolik, the width about 16.200 Ha,
Besides that, the land conditions in Mandailing Natal are commonly used for:
a. Village/Regency is about 2.602 Ha or 0,39 % of the Mandailing Natal area. b. Farming is about 28.151 Ha or 4, 25 % of the Mandailing Natal area. c. Horticulture is about 228.638 Ha or 34,53 % of the Mandailing Natal area. d. Woods is about 292.502 Ha or 44,18 % of the Mandailing Natal area. e. Grass land is about 28.485 Ha or 11,80 % of the Mandailing Natal area. f. Lake and swamp is about 2.900 Ha or 0,44 % of the Mandailing Natal area. g. Quartz mine field is about 78.138 Ha or 11,80% of the Mandailing Natal area h. Transmigration area is about 10.250 Ha or1,55% of the Mandailing Natal area
Demography
The population of Mandailing Natal is about 352.973 (cencus of 1999) with density 53 person/km2. Most of them lived in rural area, around the state street and province or regency street.
Hydrology
2.3.The Religion and Beliefs
Mandailing people almost 100 % are Moslems, because of that Islam has a big influence in custom ceremonies. Even in death ceremony and hereditary law most of them only use Islamic regulations.
In Mandailing there is one philosophy which said “ Hombar do Adat
Dohot Ibadat “, it means Adat and Ibadat (worship) can not be separated, and
Adat or costum is never opposite with the rules of the religion. And if there is a
thing in the traditional ceremonies againts the worship, it has to be ignored.
Before the era of Islam, Mandailing’s custom is influenced by Animism which worship ghost. Islam came to Mandailing and it will influence costum and Mandailing etnich such worship to ghost existing Animism era. It is assumed to be contradicted with Islam, and gradually it is eliminated. Mandailing people are very fanatic with Islam, the custom that before was an animism now has changed to Islamic regulation.
How Islam came to Mandailing region. The are some versions according to history, that is:
a. Islam which came from West Sumatera through Rao go to Mandailing. According to Nasution (1920:76) “ arrival of Islam to South Tapanuli is from
b. Islam which came from Natal that was brought by Syekh Abd. Malik who was famous with Baleo Natal. One time a courier of Yang Dipertuan Huta
Siantar Panyabungan comes to Syekh Abdul Fatah to ask him to became a
religion teacher in Huta Siantar. But because of every thing he can not granting the asking, and he ask his belief pupil, that is Syekh Abdul Malik. After Syekh Abdul Malik there in Huta Siantar, he teached and developed Islam with his students that came from around of Huta Siantar of Panyabungan. The thing which he gave gets a plus from Kingdom and society, so he did not only teach in Huta Siantar and Panyabungan, but also until to Padangsidimpuan and Sipirok.
2.4.The Culture of Mandailing 2.4.1) The Language
The Mandailing language has patois and accent (rhythm) which is very gentle and brought by smooth voice, as according to the usage of Mandailing language consist five levels, that is:
- Language of custom (Bahasa adat), the language which is used when custom ceremonies.
- Language of Andung, the language which is used in sorrowed time. - Language of Parkapur, the language which is used when in forest. - Language of Na Biaso, the language which is used in daily live. - Languge of Bura, the language which is used in wroth time.
According to Van Der Tuuk (a linguistic expert), he said that the Mandailing language is devided into five kinds:
a. Hata Somal i ma na niparkasajahon ari-ari
The language is used by Mandailng people in daily conversation. b. Hata andoeng di hatiha siloeloeton
The language which is used by Mandailing people when mourned the mortal in death ceremony, and also used by the girl when she mourned in front of her parents when she will leave them to go to her prospective husband’s house. c. Hata teas dohot djampolak di hatiha parbadaan
d. Hata si baso hatiha ni hadatoean
The language is used by figure Si Baso (shaman) when he is in trance situation when treat his patient.
e. Hata parkapoer hatiha di harangan
The language is used when a person in the forest. In the past, it is used by the Mandailing people who go to forest to search champor. That’s why this language is named Hata Parkapur.
2.4.2) The Script
Mandailing tribe has script which is named Huruf Tulak-tulak. In the past, the script is particularly used to write down medical science, magic formula (mantera-mantera), astronomy and Andung-andung (lament) in the book which is made from bark or some joint bambooes. The book is named Pustaha.
Called Huruf Tulak-Tulak, because the way of writing is almost everything with jib motion and onward and also once with backward movement. This Huruf Tulak-Tulak has 21 based letter so-called with Induk ni Surat. This
Huruf Tulak-Tulak now has started to lose and not developed again by the next
2.4.3) The Literature
Mandailing tribe has a traditional literature which consist of poetry and prose. Most of that in the form of oral literature, but there is also written, like
Andung-Andung (lament) or grief story which is written down at joint bambooes.
In Mandailing literature there are two kinds of most popular prose, they are
Turi-turian and Hobarna. Most of Turi-Turi-turian in the form of myth and legend. Poetry
in Mandailing literature is called Ende-Ende. Most of it in form of poem (pantun) and rhyme (syair).
The literature of Mandailing tribe is not only limited in form of traditional literature, but there is also in form of non-tradisional (modern) literature, that is novel which was written and published until 1930s.
2.4.4) The Mandailing Custom
The Mandailing people still applyed their Mandailing custom either in their daily life or in their custom ceremonies untill now. The Mandailing custom is based on Dalihan Na Tolu.
2.4.5) The character of Mandailing people
The caracter of Mandailing people are very pleasure going abroad
3. THE FAMILY NAME
3.1. What is Family Name?
A family name (in Western contexts often referred to as a last name) is a type of surname and part of a person's name indicating the family to which the person belongs. The use of family name is widespread in cultures around the world. Each culture has its own rules as to how these names are applied and used.
The family name can be formulated as “ the group of people which has the same ancestor, and the lineage is based on father line (Patrilineal). The user of family name use it in the last of his/herself name. For Mandailing people, the family name shows the family tree (silsilah) of their ancestor. Generally, the Mandailing people who have the same family name, although they are not from one mother and one father they still fell that they are a family, mutual protect and also mutual help each other.
The Mandailing people are the follower of exogamy custom, means a Mandailing man is taboo to marry with the woman who has the same family name. If it is occured the intertribal marriage that recognized with term kawin
semarga, so that, the people have broken Patik-Patik ni Paradaton (the
customary law). So, the people will get the custom sunction. There are two types of sanction, that is; dissipated from the village or cutting a baffalo to feting the villager. In rituality, after betel is served to a custom leaders who are present and the baffalo has been slaughtered. Then the delegation of family extends the apologize for the mistake. After that, the problem has been solved.
3.2. The Role and The Function of Family Names In Mandailing Custom Society
In custom institution Dalihann na Tolu that consists of elements of
Suhut and Kahanggi, Anak Boru, and Mora, all of that are a unity which is
inseperable one and anothers.
a) Suhut is the party that hold position as the host in each successive of
ritualities.
b) Anak Boru is the party that hold position as the family which takes the
wife from the Suhut side.
c) And Mora is the party which gives Boru (the missy) becoming wife from the Suhut side.
To know who are being as Suhut, Anak Boru or Mora, and then, it will be classified depending on their each family names. This matter continously will be guided by Mandailing people although there is no relation of marriage again at the next generation. That is why, if someone has become a family member, but he/she not yet has a identity of family name, that can be given the family name to him/her in order that his/her position in a family becomes clear, and because of that the family name is something very important in Mandailing custom society.
a) Identity of Descendant
Generally, the family name can become an indicator of identity. For example, Hasibuan, so the people who has family name Hasibuan come from one descendent. One group of one descendant. In this case, the family name has function as identity of a group of one descendant.
b) Identity of Village
To remind provenance, family name is also used as grouping of the village, and also as grouping of a descendant. For example, Matondang comes from the village (kampung) Matondang.
c) Identiy of Ancestors
To remind of ancestors who is assumed has magic power, they used family name which comes from the ancestor’s name. For example Hasibuan, their ancestor’s name is Raja Hasibuan.
d) Identity to Remind Ancestor’s Magic Power
Nasution comes from word Na Sakti On, (this lucky people), to remind
3.3. The Reason of Giving Family Name
The family name exists when a family form a group or found a village. By the birth of this family name, so each of its descendant would be remained to use the same family name. In other word, a father’s family name will be passed down to his child (patrilineal). If the child who is borned is a woman, although she remains used to her father’s family name but after she married and get children, so her children will not follow her family name but her husband’s family name (it means other family name). Therefore, the woman’s family name is only for herself and can not be passed down to her children or her descendant.
The family name is important in kinship of Mandaling custom, so in Mandailing, for them who have not yet have a family name but have lived and mergered into Mandailing kinship, they can be given family name in order to know how and what their position in custom society.
Therefor, we can conclude that the family name which is gotten by someone basically is the family name which is based on descendant from male line as according to custom principle which is based on Patrilineal. Means it must have a blood relation.
However, as according to the growth of era there is still family name which is not based on hereditaryly, although it is very selective and must be given by a custom deliberation with various considerations.
3.3.1) The family name which is given hereditaryly (the family name which is obtained by descendant)
The family name which is given hereditaryly is the family name which is obtained from his/her parent (paternal) as according to the kinship system which is Patrilineal. In the wedding system in Mandailing is not agreed marrying in one family name (exogamy), it means, that the family name A may only marry with family name B, C and so on. If a husband has family name A and his wife has family name B so their children should obtain family name A (their father’s family name). If a father has family name B, so his sons/generation have to have their father’s family name, they may not take their mother’s family name.
3.3.2) The family name which is given by intertribal marriage
In this giving family name, the giver of family name and the family name that will be given, it is depend on who will receive the family name:
a) If the receiver of family name is a prospective wife, so the family name which is given is mother’s family name from the prospective husband or the mother’s family name from the father in law candidate. So the giver of family name is mother’s family of prospective husband or mother’s family of father in law candidate. In other word, Mora from the prospective husband.
b) If the receiver of family name is a prospective husband, so the family name which is be given is husband’s family name from the father in law candidate’s sister or family name from sister’s husband of father in law. In other words, Anak Boru from prosfective wife.
3.3.3) The giving family name based on dedication and service
3.3.4) The family name which is given as a respect to someone
The family name which is given as a resfect to someone. It is given to new comer who does not live in the village. This giving family name is based on service to society of a village or a region, so it is necessary to keep the kinship. In this giving family name should be cosidered accurately and must be discussed in the custom deliberation.
3.4. The Application of Giving Family Names
3.4.1)The way and the procedures of giving family name
The family name which is gotten based on descendent as according to its character is not necessery through same procedures because the family name is born by itself when someone has born, it means the rights and obligations are also bearing by itself.
However, the family name which is not given based on the descendant should complete the certain procedures, that is:
a) In every of the giving family name should be based on custom deliberation in a custom meeting, which is held by the functionary of custom (The King of custom).
c) There must be a sign as symbol of kinship, for example ulos, for manggobak
tondi dohot badan.
d) In event of giving family name which is given as a respect to someone,
Ulos ni Tondi, custom clothes, and kris are given as symbol a kinship. The
kris is twin. One of kris is given to the giver of family name and other one is given to the receiver of the family name.
e) The family name which is given based on the honest dedication, either caused of request of the someone or caused of the king willing, because the person has become one with the village society and has lived in the village for a long time, the giver family name, usually gives a land for housing and farming.
f) Ingot-ingot (as reminder), it is in the form of coin (uang logam) in order to
3.4.2)The Elements Which are Necessary for The Custom Deliberation
The elements which is required at custom delebration as always in every implementation of custom events (custom meeting), so that all of elements (members) of custom society should complete, that consist of :
1. Suhut and Kahanggi
2. Anak Boru
3. Mora
4. Namaora Natoras
5. Raja di Huta (Raja Panusuk)
6. Harajaon Torbing Balok
7. Raja Panusunan
3.5. The Family Names in Mandailing
The Mandailing people grouping themselves into some family names, as a descendant of an ancestor. Each family name has a figure of ancestor who has diffrent origin. In other word, Mandailing society is a unity of some family names who have diffrent origin.
The family tree is called Tarombo and until now is still kept by Mandailing people as a hereditary heritage which is kept well. Through Tarombo, the Mandailing people who have a family name know their origin and amount of their descendant until to day. Through the amount of descendant can be calculated how long a group of family name stayed in Mandailing region.
All of family name members applied their family name which is used after their name themselves, for example, “Moammar Khadafi Lubis”. It is imposible to mention all of ancestor’s names, but there is a conviction that the people who apply the same family name are tied in blood relation, and one of the indication such as prohibition getting married for man and woman who has the same family name.
Estimated there are 13 family name, that is:
1. Nasution 2. Lubis 3. Pulungan 4. Hasibuan 5. Rangkuti
6. Parinduri 7. Matondang 8. Batubara 9. Daolay 10. Mardia
11. Lintang 12. Tanjung 13. Dalimunte
Ordinarily, every family names have the same ancestor. But there are also a number of family name which is diffrent but has the same ancestor. For example, Rangkuti and Parinduri; Pulungan, Lubis and Harahap; Daolay,
Matondang and also Batubara. Through Tarombo or family tree it is known they
are from the same ancestor with a certain family name. And from the amount of generation which is written in Tarombo, the age of a family name or how long a family name has existed in Mandailing can be also calculated.
4. CONCLUSIONS AND SUGGESTIONS
4.1. Conclusions
After describing the family name in Mandailing, the writer would like to take some conclusions, they are:
The family name is a type of surname and part of a person's name indicating
the family to which the person belongs.
In Mandailing, family name is something very important because it will
determine someone position in the sturucture of Mandailing custom society, whether he/she is as a Mora, Kahanggi or Anak boru. Besides that, family name has another function such as someone’s identitiy.
The Mandailing people are the follower of exogamy custom, means a
Mandailing man is taboo to marry with the woman who has the same family name.
There are some reasons of giving family name in Mandailing such as
hereditaryly, intertribal marriage, dedication and service, and a respection to someone.
Estimated there are 13 family names, they are: Nasution, Lubis, Pulungan,
Hasibuan, Rangkuti, Parinduri, Matondang, Batubara, Daolay, Mardia,
27 4.2. Suggestions
I hope that Indonesian Goverment will be able to enrich our cultural
heritage by giving more attention to each of tribe to develop their culture especially Mandailing culture.
I hope in order to keep and preserve Indonesian culture, especially
Mandailing culture, all of elements can be participation.
The Mandailing people, especially the Mandailing young generation
must be proud of their family name and always used it as an identity of their homeland, that is Mandailing.
I hope this simple paper will be something beneficial to all people
who want know about famiy name especially family name in Mandailing.
REFERENCES
Echols, John M and Hasan Shadily, 2003. An English-Indonesian Dictionary. Third Edition. Jakarta: PT. Gramedia Pustaka.
Hasibuan, Lompo Pangihutan, 1995. Pastak-Pastak ni Paradaton Masyarakat Tapanuli Selatan, Medan: CV Media Medan.
Khadafi, Moammar, 2009. Marga-Marga di Mandailing. www.moammar-dafi.blogspot.com.google.
Lubis, M. Arbain, 1993. Sejarah Marga-Marga Asli di Tanah Mandailing, Medan: Parmanaon Didaganak na Parpudi Sorang.
Lubis, Pangaduan. 2010. Pelestarian Warisan Budaya Mandailing.
www.mandailing.org.google.
Nasution, H. Pandapotan, 2001. Mandailing Natal Peluang, Tantangan dan Harapan, Medan: Yayasan Parsarimpunan ni Tondi.
Nasaktion, 2007. Marga-Marga Mandailing. www.nasution.web.id.google. Nasution, H. Pandapotan, 2005. Adat Budaya Mandailing dalam Tantangan
