Parmalim And Tunggal Panaluan In Toba Batak At Sagala And Hutaginjang Villages

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PARMALIM AND TUNGGAL PANALUAN IN TOBA BATAK

AT SAGALA AND HUTAGINJANG VILLAGES

A PAPER

BY

JOHENRO PT SILALAHI

REG. NO. 082202022

UNIVERSITY OF NORTH SUMATERA

FACULTY OF CULTURE STUDIES

DIPLOMA III ENGLISH STUDY PROGRAM

MEDAN

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AUTHOR'S DECLARATION

I, JOHENRO PT SILALAHI, declare that I am the sole author of this paper. Except where the 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 this paper. This paper has not been submitted for the award of another degree in any tertiary education.

Signed : ...……….

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COPYRIGHT DECLARATION

Name : JOHENRO PT SILALAHI

Title of Paper : Parmalim and Tunggal Panaluan In Toba Batak At Sagala and Hutaginjang Villages.

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 Department Faculty of Letters USU on the understanding that users are made aware of their obligation under law of the Republic of Indonesia.

Signed : ….………..

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It has been proved by Supervisor,

Drs. Parlindungan Purba, M.Hum. NIP. 19630216 198903 1 003

Submitted to Faculty of Culture Studies, University of North Sumatera in partial fulfillment of the requirements for DIPLOMA (D-III) in English

Approved by

Head of Diploma III English Study Program,

Dr. Matius C.A. Sembiring, M.A. NIP. 19521126198112 1 001

Approved by the Diploma III English Study Program

Faculty of Culture Studies, University of North Sumatra as a Paper for the Diploma (D-III) Examination

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Accepted by the Board of Examiners in partial fulfillment of the requirements for the D-III Examination of the Diploma III English Study Program, Faculty of

Culture Studies, University of North Sumatera.

The examination is held on June 2011

Faculty of Culture Studies, University of North Sumatera Dean,

Dr. Syahron Lubis, M.A. NIP. 19511013197603 1 001

Board of Examiners Signature

1. Dr. Matius C.A. Sembiring, M.A. (Head of ESP) 2. Drs. Parlindungan Purba, M.Hum. (Supervisor) 3. Mahmud Arief Albar, S.S., M.A. (Reader)

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ACKNOWLEDGEMENTS

All honors and worship just for God, Jesus Christ, he Owner of my Life for blessing and giving me health, strength and ease to accomplish this paper as one of the requirements to get Diploma III certificate from English Department Faculty of Culture Studies, University of Sumatera Utara.

Then, I would like to express a deep gratitude, love, grace and appreciation to:

• My beloved parents, T. Silalahi and S. Hutagalung thanks for the gen, supports, loves, prays, and finance. I present this paper special for you.

• My beloved siblings, Sahatma Tua Silalahi (Aat), Roma Tua Silalahi

(Pinokio) and Hotma Gabe Martua (Gabe). I am proud to have you all. • Dr. Matius C.A. Sembiring, MA as the Head of English Diploma Study

Program, who gives me a lot of knowledge.

• Drs. Parlindungan Purba, M.Hum as my supervisor. Thank you for the

valuable time in giving the correction and constructive critics in completing this paper.

• Mahmud Arief Albar, S.S., M.A. as my reader. Thank you for the

partisipation on this paper.

• Dr. Syahron Lubis, M.A., as the Dean of Faculty of Letters, University of

Sumatera Utara.

• All lecturers in English Diploma Study Program for giving me advices and knowledges.

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• My beloved sisters in our cellgroup, Anita Lumbangaol (Tata), Apriana

Lubis (Riri), Norvika Pasaribu (Vika), and Cristin P. Silalahi (Titin).

Who give me love and support me in pray.

• My beloved sisters and brothers in Eben Haezer cellgroup. Kak Meity

(Met2), Hotden Simanjuntak (Si Tulang), Erwin Cortez Sipahutar (Pilong), Mastora Sihombing (Masny), Dina Sitanggang. Thanks for

your supports, madness and happiness.

• My little family in KDAS group, Edward (Kapten), Jakob (Jonggi

Slalu), Andri (Kompeng), Siska Tampubolon (Bundo), Wandi, Eonike (Suci-pto), Putera (Agam), Martin (Bollok), Rendra (Kasim), Adinova (Asep). Thanks for all ideas and inspiration for my life and keep

struggle all. Veritas.

• My friends in Koordinasi Sastra, Kak Dortama lumbangaol, Eva

Munthe, Forester Mendrofa, Melita Panggabean, Kak Pesta Panggabean, and special for my commission Evy Chrisna Haloho who

always give support.

• My lovely friends in Diploma III English study program.

• My Diploma III English study program’s organization, SOLIDAS. Thanks for all my brothers and my sisters.

• For my friend who always gives support in my life, Fifi Siahaan (Si

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Finally, I do realize that this paper is still far from being perfect. Therefore, I welcome any constructive critics and suggestions towards this paper.

Medan, 2011

The writer,

Johenro PT Silalahi

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ABSTRACT

Parmalim is one of the traditional religions in Indonesia that begins to disappear from the era. Parmalim is recognized by Government as culture but not as formal religion. Generally, many Indonesian people especially Batak people don’t know about Parmalim. On the other hand, Parmalim is the first traditional religion that recognized by Batak people. in addition, Tunggal Panaluan as Batak magic stick that recognized by Parmalim adherent to protect themselves that awarded by Ompu Mulajadi Nabolon (God). In this paper, the writer uses description analysis technique about Parmalim and Tunggal Panaluan that recognized by Toba Batak people in Sagala and Hutaginjang villages. Parmalim adherents recognize Ompu Mulajadi Nabolon as creator the world and Tunggal Panaluan is used as media to pray to Ompu Mulajadi Nabolon in special event. To help the writer to collect the data, the writer applies field research and interview the people that recognize the Parmalim religion and Tunggal Panaluan as magic stick.

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ABSTRAK

Parmalim adalah salah satu aliran kepercayaan yang ada di Indonesia yang sudah mulai tergerus oleh zaman. Parmalim diakui oleh Negara secara kebudayaan tetapi tidak secara agama formal. Banyak masyarakat Indonesia umumnya, suku Batak khususnya yang tidak mengetahui Parmalim. Padahal Parmalim adalah aliran kepercayaan pertama yang dianut oleh suku Batak. Begitu pun dengan Tunggal Panaluan sebagai tongkat mistis Batak yang diakui oleh penganut Parmalim untuk memberi perlindungan yang dianugerahkan oleh Ompu Mulajadi Nabolon. Dalam kertas karya ini penulis mencoba menganalisis deskripsi tentang Parmalim dan Tunggal Panaluan yang masih diakui oleh masyarakat suku Batak Toba di desa Sagala dan Hutaginjang. Parmalim mengakui adanya Ompu Mulajadi Nabolon sebagai pencipta seluruh isi bumi dan Tunggal Panaluan digunakan sebagai perantara menyampaikan pesan kepada Ompu Mulajadi Nabolon pada acara tertentu. Untuk membantu penulisan ini, penulis mencari informasi dengan terjun ke lapangan langsung dan meminta informasi bagi orang-orang yang percaya kepada aliran kepercayaan Parmalim dan tongkat mistis Tunggal Panaluan.

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TABLE OF CONTENTS

AUTHOR’S DECLARATION……….. i

COPYRIGHT DECLARATION………... ii

ABSTRACT………. iii

ABSTRAK……… iv

ACKNOWLEDGMENT………. v

TABLE OF CONTENTS……… vi

1. INTRODUCTION 1.1 The Background of Study………... 1

1.2 The Scope of Study………... 3

1.3 The Objective of Study……… 4

1.4 The Significance of Study………... 4

1.5 The Method of Study………... 4

2. THE BRIEF DESCRIPTION OF SAGALA AND HUTAGINJANG 2.1 The History of Toba People………... 6

2.2 The Geographical………... 9

2.3 The Kinship Terms………... 10

2.4 The Earning………... 16

3. PARMALIM AND TUNGGAL PANALUAN 3.1 Parmalim as Religion………... 18

3.2 Division of Day and Month as Special Event………... 22

3.3 Tunggal Panaluan………... 27

3.4 Analysis of Tunggal Panaluan………... 31

3.5 The Relation Parmalim and Tunggal Panaluan………... 33

3.6 The Meaning Symbol in Tunggal Panaluan………... 34

4. CONCLUSION AND SUGGESTION 4.1 Conclusion………... 36

4.2 Suggestion………... 36

THE PICTURE……… 38

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ABSTRACT

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ABSTRAK

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CHAPTER I INTRODUCTION 1.1The Background of Study

Indonesia is an archipelago country has a beautiful nature makes people of other countries are interested to come to Indonesia. Indonesia also has many ethnic groups with their own living culture. Every ethnic group has specific culture.

One of ethnic group in Indonesia is Batak. Batak is divided into five sub ethnic group: Toba Batak, Karo Batak, Pakpak Batak, Simalungun Batak, Angkola Batak. The difference the sub ethnic group is the territory. The territory of Toba Batak is around Toba Lake and Samosir Island. The territory of Karo Batak is located in Karo regency that called “Tanah Karo Simalem”. The territory of Pakpak batak is around Dairi regency. And the territory of Simalungun Batak is Simalungun regency. And the last, the territory of Angkola is located in Angkola Jae, Angkola Julu, Batang Toru, Sipirok, Padang Lawas, Sipiongot, Saipardolokhole and Padang Sidempuan. Beside the territory, each language of the Batak ethnics is also different. Toba Batak speaks Batak language, Karo Batak speaks Karo language, Pakpak Batak speaks Pakpak language, Simalungun Batak speaks Simalungun language, Angkola Batak speaks Mandailing language.

Batak have many kinds of traditional ceremonies, foods, clothes, dances, songs, traditional houses, and traditional religion. In the real life, the aspect has many functions which are concerned culture with the values and the other aspects of culture like politics, social matter, and economy.

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One of traditional aspects in Batak culture that begins to disappear from the era is the aspect of traditional religion. The causes are our country recognizes only six formal religions. There are: Catholic, Protestant, Islam, Buddha, Hindu and Konghucu. Beside that, the young generation even does not know what the traditional religion is.

One of the traditional religions which are recognized by Toba Batak is Parmalim Religion. Parmalim religion believes in Malim, doing the truth. There are three concepts in Parmalim: Tondi, Sahala, Begu. Tondi is the spirit of a person who can give life to man. Sahala is the spirit of power. And Begu is the spirit of died person or ghost. In Parmalim, the name of God is Ompu Mula Jadi Nabolon.

Many sub aspects can be learned from the Parmalim as traditional religion. Such as: the procedure, tools, customs, clothes and other. In this case, the writer is interested in discussing Tunggal Panaluan as a tool in Parmalim religion. Tunggal Panaluan is a magic stick that has a function to bless who believed it. Tunggal Panaluan, as a tool, is used on the special event by Parmalim, such as Mangalang Napaet, Sipaha sada, Sipaha onom, Mangalahat horbo, Hurung day, etc. Tunggal Panaluan as a magic stick has cultural meaning symbol. The symbol gives a description about history of Tunggal Panaluan and an advice.

The writer is interested in discussing about Parmalim and Tunggal Panaluan. Because nowadays, where the era is more sophisticated and the norms of the culture are shifting, however, we are as the young generation should develop and introduce the culture to the other countries, so that it will not

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disappear. At the present time, we can see many youth who know their culture do not like to show the culture. They prefer showing modern culture to showing the traditional culture. They think that traditional culture are old that unusual in modern area. Beside that, Parmalim have some values of moral. And according to the writer, it is important to know more and study that. Based on the statement above, the writer is interests in discussing Parmalim and Tunggal Panaluan in

Toba Batak at Sagala and Hutaginjang Villages. The writer is also have chosen

Sagala and Hutaginjang, because at Sagala and Hutaginjang, Parmalim adherent nearly extinct.

1.2The Scope of Study

There are many things that can be discussed in Parmalim as traditional religion and Tunggal Panaluan in Toba Batak, because it has many various cultures and unique customs that can be talked about. But the writer limits this paper into five parts. There are:

1. The values of Parmalim Religion as traditional religion in Toba Batak. 2. The function of Tunggal Panaluan as magic stick.

3. The division of day related to special event for Parmalim adherent: Mangalang Napaet Day, Hurung day, Ringkar day, Artia day, Siapahasada and Sipaha onom month.

4. The relation Parmalim and Tunggal Panaluan. 5. The meaning of symbol in Tunggal Panaluan.

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1.3The Objective of Study

The writing of this paper has some objectives:

1. To describe the values of Parmalim Religion as traditional religion in Toba Batak.

2. To describe the function of Tunggal Panaluan as magic stick.

3. To describe the division of day related to special event for Parmalim adherent: Mangalang Napaet DayHurung day, Ringkar day, Artia day, Sipahasada and Sipaha onom month, etc.

4. To describe the relation Parmalim and Tunggal Panalauan. 5. To describe the meaning of symbol in Tunggal Panaluan.

1.4The Significance of Study

Some of significances that we can find in this paper are: Theoretically the significance of this study is:

1. To prove the available theory about Parmalim and Tunggal Panaluan.

2. To add cultural study of Toba Batak particularly about Parmalim and Tunggal Panaluan.

Practically, the study can be used as reference for learning and understanding Parmalim and Tunggal Panaluan in Toba batak.

1.5The Method of Study

To collect the data, the writer applies field research. In field research, the writer tries to find some informants who know and believe Parmalim and Tunggal Panaluan in Batak Toba society. This method is really helpful in giving him

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important information that is related to this paper. The writer also collects the data or material by browsing the internet.

And the method of study, the writer uses description analysis technique to write this paper. Description analysis is to describe the object and phenomena about Parmalim and Tunggal Panaluan in Sagala and Hutaginjang villages (Siagian, 2011:52). When the writer get the data, he combined and selection the data. The writer interviews Sinaga’s family as Parmalim adherent. The writer not only interviewed Sinaga’s family but also the people who faced in stall around Sagala and Hutaginjang villages who know Parmalim and Tunggal Panaluan.

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CHAPTER II

THE BRIEF DESCRIPTION OF TOBA BATAK IN SAGALA AND HUTAGINJANG

2.1 The History of Batak People

In Sumatera Utara there are five sub-groups; they are the Toba Batak, Pakpak Batak, Karo Batak, Angkola Batak, Simalungun Batak. Toba Batak is around Toba Lake and Samosir islands. The total population of Batak people is estimated one point five million persons according to the data of demography in 2000. The settlement of Toba Batak society is called Huta that is territorial unity dwelled by the family, which is descended from one clan or sure name. In 1853, an explorer Van Deer Tuuk discovers a lake called Toba Lake. Until now, according to the belief of Toba Batak society, in the shore of the lake there is a village called Sianjur Mula-mula, which is considered as the village of the first Toba Batak Ancestor. (Van Deer Tuuk is discovered Lake Toba according by Batak Toba Ancestor)

Siahaan, (1964:33) says that the centre of Toba Batak region moves from the slopes of Pusuk Buhit and Samosir Island to the South-West shore of Toba Lake, more precisely, to the Bakara Valley. It is to the Bakkara Valley. It is at the Bakkara that the high kings or the Sisingamangaraja or Lion Kings whose supremacy is recognized by the other entire chiefs or kings Batak region. According to the legend, the ancestor of the Lion Kings is endowed by an extra-ordinary power, namely paralyzing his enemies by gazing into their eyes and striking them down simply by putting out this tongue showing a spot with black hair. Beside as a king, he is also an extension father or grandfather, for the

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everlasting love, protection, justice, and encouragement that he has given to his people. He is also a high priest, who can assure the harmonious relation among the divinities because he can be the supreme God or mediator. The religious function explains the way he is considered as a diving and an object to a cult (the “Dewa Raja” cult).

However, the divine powers or the “Dewa Raja” are enough to stop the Dutch military occupation on Bakara valley on the April 30th 1878 in the course of the famous Perang Batak or Batak war for the independence against the Dutch colonial regime. The Dutch troops burned down Bakara and several other villages and forced Sisimangaraja XII and his followers to flee. After a few years of guerilla warfare in 1907 Sisingamangaraja XII is last killed as a hero in course of an unsuccessful attack against the Dutch. If a few missionaries preceds the Dutch colonial troop, as we have seen their pioneer Nommensen of the Rheinsce Missionggesellschaft (1881) enters Batak country, causing with the advent of Christianity a profound influence and change in Batak culture particularly animist, called Sipelebegu right up to the beginning of twentieth century.

The animist culture has relatively been well known to us since the Batak scripts derives from the Indian script, and has been there by preserved evidence of their social and religion system in their old book called Pustaha.

The regency of Karo which has the cool and beautiful nature is known as “Tanah Karo Simalem”. The regency of Karo is very famous with its crops because it produces vegetables, fruits and flower. The people in the regency of Karo are farmers. They are wealthy if we compare with the farmers in another

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place in Indonesia. This region has Kaban Jahe as the capital city. It is only 75 km from Medan, and it is bordering with Langkat and Deliserdang in the North and the regency of Dairi and Toba Samosir in the South, the regency of Deliserdang and the regency of Simalungun in the East and Naggroe Aceh Darussalam in the west.

Pakpak is located in Pakpak area. According to dialect and traditional area, the region of Pakpak can be divided into five called “Pakpak Silima Suak”. They are: Suak Pakpak Simsim, Suak Pakpak Keppas, Suak Pakpak Pegagang, Suak Pakpak Kelasen, and Suak Pakpak Boang. The people usually fulfill their necessary by farming, but there are also some people who look for the incense. There are also some interesting places which can be visited by visitor like Taman Wisata Rohani.

Angkola in historical, anthropological, and geographical meaning has large regions. They are Angkola Jae, Angkola Julu, Batang Toru, Sipirok, Padang Lawas, Sipiongot, Saipardolokhole and Padang Sidempuan.

The capital of Simalungun regency is Pematang Siantar. In the Northern and Eastern part of Simalungun area there are lowland, but in the Southern and Western part consists of high land and forested mountains. The people in the regency of Simalungun are farmers. Simalungun people plant a variety of vegetables such as cabbage, tomatoes, potatoes, beans, onions, rice and corn.

2.2 The Geographical

Samosir regency has nine sub-districts. There are: Pangururan, Simanindo, Ronggur Nihuta, Palipi, Nainggolan, Onan Runggu, Sitiotio, Sianjur Mula-Mula,

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and the last Harian. Sagala and Hutaginjang are located in Sianjur Mula-Mula sub-district. Sagala and Hutaginjang villages are restricted by:

1. East : Boho village

2. South : Limbong village

3. North : Binangara Bahal village

4. West : Bonan Dolok village

Sagala and Hutaginjang are influenced by climate season and it is located among mountain range especially Buhit and Toba lake. Therefore, Sagala and Hutaginjang are potential area which has beneficial that can be developed, especially in agriculture, tourism, plantation, etc. For example: the general in habitants of Sagala and Hutaginjang live on agriculture because a large part of Sagala and Hutaginjang located edge of Toba lake. The people are known as hard working people.

2.3 The Kinship Terms

The kinship system Toba Batak society is based on the patrillineal generation line. The nuclear family is an important kinship group, and there is also kinship group which is based on the “Marga” (Clan).

Such has almost whole tribes in Indonesia, so in the North Tapanuli, the Toba Batak village which is viewed as a nuclear family is a father, a mother, and children.

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Well, there is a unity of kinship in a way, the list are: 1. Ripe (on ripe/ a wife)

2. Saoma (having same mothers)

“Sa” means “one” and “oma” means “mother”. It mean one/ same mother.

3. Saompung (having same grandfathers)

“Sa” means “one” and “ompung” means “grandparent”. It mean one/ same grandparent.

4. Saparaman (having same father)

5. Saparompuan (having the same relations of the grandfather clan or

generation)

6. Sabona (having same generations)

“Sa” means “one” and “bona” means “root”. It mean one/ same root of generation.

7. Sapangapuan (people whose grandfather are sibling)

And to forth, we also know a unity of kinship such as:

1. Sapanggadongan (People who have same clan and village).

2. Kahanggi (It has wider understanding from sapanggadongan, because

kahanggi also includes a “Pariban” (same removal).

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• Dongan sabutuha, a group which is made up of all descendants of the

same ancestor and clan, thus all the males belongs to the same.

• Hula-hula (mother’s relatives, wife giving party), which consists of

parents and brothers of a woman in a marriage.

• Boru (wife receiving party, the son in law), which concludes of their

wives.

Then the three elements of Dalihan Na Tolu can take care, one capital power for powerful, comprehension, and realization the greets are its polite greeting. If the greets are applied, so it will be risen a having to do with the family in North Tapanuli society.

Follow the patrillineal system. Each member of the society follows his or her hereditary family name. All the children, sons and daughters use their father’s clan. After getting married, daughter has no right anymore to use her father’s clan. All the sons have to use their father’s clan forever, although they are married or not.

The explanation of Relationship in Toba Batak Society

1. Amang

Amang is a father. This word is uttered by a son or a daughter to his/ her father. Father and mother address their son too by saying “amang” as the word that shows the love felling. The word “amang” can also be used as a greeting to a younger man by a madam or a sir at the first introduction before they talk

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2. Amang Tua

Amang Tua is a brother of our father or all of the older man from father that still relatives with grandfather.

3. Amang Uda

Amang Uda or usually abbreviated with uda is a designation for our father’s young brother. Our father’s young brother or the husbands of our mother’s sister, include the entire man father’s brother in the same clan too.

4. Amang Boru

Amang Boru is husband of our father’s sister or father’s brother in law. The relationship limited. They can’t speak freely, except just for the important things.

5. Inang

Inang is called of the daughter and the son to his/ her mother. The husband of father’s sister is also our mother as “inang”.

6. Inang Tua

Inang Tua or usually called as Maktua is designation for wife of our father’s elder brother or our father’s elder brother in the same clan.

7. Inang Uda

Inang Uda or usually called by Nanguda is a designation for wife of our father’s young brother or wife of our father’s youngest brother in the same clan.

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8. Angkang

Angkang is a designation of man to his elder brother. Angkang or anggi is

kahanggi element in Dalihan Na Tolu relationship.

9. Bere or Ibebere

Bere or Ibebere is the children (son or daughter) of our sister. Bere is also our son in law (our daughter’s husband). In Batak Toba society, bere is considered as their own child; because Batak society has an idiom that sounds “anak do

rere, anak do bere”.

10.Anak Namboru

Anak namboru is the son of our father’s sister. It means both of son and

daughter. According to Batak culture, the ideal marriage is the marriage between the daughters of father’s brother with the son of father’s sister (married with uncle’s daughter).

11.Boru Tulang

Boru Tulang is the daughter of our mother’s brother. The concept of an ideal

marriage, according to Batak culture is the marriage between boru tulang (uncle’s daughter) with anak namboru (aunt’ son).

12.Eda

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13.Iboto

Iboto is the relation between male and female who are sibling and one family

name.

14.Namboru or Bou

Namboru is our relation to our father’s sister. It also means the relation

between daughter in law and her mother in law or the mother of her husband. 15.Ipar/ Tunggane

Ipar is our relation to our wife’s brother. It is usually used in daily life as

addressed between men in the same age when they meet in the first time. 16.Lae

Lae is relation between man and his sister’s husband. It is also as relation

between man and the son of father’s sister according to “Dalihan Na Tolu”. 17.Ompung

Ompung is our grandfather and grandmother, the parent’s of our parents.

Grand mother is our relation to our parent’s mother. It is also called “Ompung

Dada Boru”.

Ompung suhut is relation to parent’s of our “ompung”.

18.Pariban

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19.Tulang

Tulang is the relation to our mother’s brother, our relation to our wife’s father

(father in law). Tulang is also relation of “Amang Boru” to the boy from the brother of his wife (tulang naposo).

20.Parumaen

Parumaen is relation of amangboru and namboru to their daughter in law

(their son’s wife). Parumaen is also the relation of the son and daughter to a girl relation hula-hula (tunggane/ eda).

21.Hela

Hela is the relation of tulang and nantulang to their son in law (their

daugther's husband).

2.4 The Earning

Toba Batak people generally earn their living from agriculture. As well as the Toba Batak communities lives in Sagala and Hutaginjang. The agriculture develops through terracing methods; the main crops are rice and onion. In addition, there are corn and coffee farm community.

Because the location of its mountainous geography and at the foot of the mountain there is Toba Lake, so the people also raise the fishes. They are: carp fish and tilapia fish.

Sagala and Hutaginjang are also have a tourist place, so the local youth sometimes works to keep these attractions on a particular day when there are many tourists, local and foreign tourists visit there. The tourist attractions in the

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area are Hobon Stone (Batu Hobon), Pusuk Buhit and Seven Flavors Water (Aek Sipitu Dai).

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CHAPTER III

PARMALIM AND TUNGGAL PANALUAN

3.1 Parmalim as Religion

There is umpasa (proverb) of Toba Batak people from their ancestor: “Mula ni mula na di tompa Debata, langit dohot tano”

“Ulaon nai gabe haporseaon, haporseaon nai gabe ugamo” “Sada na jadi, sada na so jadi”

“Sada na tiur, sada na golap”

“The first, the sky and the land are created by God” “The task become belief, belief become religion” “One comes off, but the other one doesn’t “ “There is brightness, there is darkness”

That umpasa is described about God created the earth, the first He created the sky and the land. And then, God created all of the things and created not only the brightness but also the darkness. And God said that the task of the people become the religion for that people especially for the Parmalim adherent. And that umpasa is from Si Raja Batak who believes to Ompu Mulajadi Nabolon.

Parmalim believed to Ompu Mulajadi Na Bolon (God of Parmalim) who had the power in over in the heaven and his emitted power manifested in Debata

Na Tolu. Debata Na Tolu is god of universe that divided into three levels: 1. The Upper-world called “Banua Ginjang”

2. The Middle-World called “Banua Tonga” and

3. The Under-World called “Banua Toru” (www.wikipedia.org).

Toba Batak society knows three concepts of belief, namely:

-Tondi : The spirit of a person who can give life to man. A man gets it since from his mother womb. When tondi leave his

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body, he will get sick or die. They must make ceremony to fetch his tondi from sombaon who was captivated.

-Sahala : The spirit of power that someone. Everyone has tondi but

not all have sahala. Sahala is the luck or the power of magic that the king owned or hula-hula in Batak beliefs.

-Begu : The spirit of died person or ghost

Part of Toba Batak society still believes in those concepts and also called as Parmalim adherent. They do not leave their beliefs although it is an ancient traditional. Parmalim is also Sisimangaraja adherent. Sisingamangaraja the first generation up to the last generation or called Sisingamangaraja XII is Parmalim adherent. The position Sisingamangaraja in Parmalim concept is “Sahala”. If we compare with Catholic religion, Sisingamangaraja position is same with Paus Paulus. Sisingamangaraja is also called as prophet of Parmalim and have a big power.

After Sisingamangaraja death, the spirit/ soul of Sisingamangaraja become “Panghulubalang”. Panghulubalang is spirit that the Shaman uses it to destroy the enemy or devil. There is a description about Parmalim religion:

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Ompu Mula Jadi Nabolon (GOD)

Akka na martua

(Panghulubalang/ Sisingamangaraja I-XII and Simaribulu Bosi)

Bius King (A head of village which believed can give advice)

Manisia (people)

(Toba Batak, Simalungun, Karo, Pakpak, Mandailing)

On parmalim religion, there is “Partikkian Halak Batak” (time zone by Toba Batak people). There are:

1. Sogot (00.00-08.00) 2. Pangalui (09.00-12.00) 3. Hos (11.00-13.00) 4. Giling (14.00-16.00) 5. Bot (17.00-19.00)

Parmalim is also having several prohibitions such as: forbid to eat animal which is died without slaughter by people (na bakkean), forbid to steal, forbid to

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beg a part from the harvest the other people although they help to reap a nice profit, etc.

Parmalim religion has a bible. The bible is written on Batak letter. The name of Parmalim bible is Pustaha Habonoron. And according to writer informant, the Parmalim original bible is only one in this world. The location of the original Parmalim bible (Pustaha Habonoron) is in the centre Parmalim in Hutatinggi, Balige. But, interpretation from the bible is divided into two parts:

1. Pustaha Parguruan (Teacher of Life) 2. Pustaha Hangoluan (The Right of Life)

Parmalim is divided in two parts: 1. Parhudamdam

2. Parbaringin

Parmalim who forbid cutting the hair and believed that God live in Banyan (Beringin) tree.

Parmalim is recognizing as the first religion for Batak people. But, after Christian and Islam enter Indonesia, Parmalim adherent was decrease because Batak Toba people entered the formal religion like Christian and Islam. Parmalim adherent is very little. Parmalim adherent is only about a hundred family, in Samosir regency that the writer observer. The located: in Sagala and Hutaginjang, Palipi, and Tomok.

3.2 Division of Day as Special Event

Since a long time ago, Batak people have a calculation about the date and the month. The day is calculated each month by 29 and 30 days. Each day is

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different as it is called and according to the name, they know what day and what month. They observe those days by looking at the signs in cycle of the moon and stars "parlangitan" (the sky).

The days are called:

1. Artia 11. Muda ni mangadop 21. Samisara Moraturun 2. Suma 12. Boraspati ni Tangkup 22. Artia ni Angga 3. Anggara 13. Singkora Purasa 23. Suma ni Mate 4. Muda 14. Samisara Purasa 24. Anggara ni Begu

5. Boraspati 15. Tula 25. Muda ni Mate

6. Singkora 16. Suma ni Holom 26. Boraspati Nagok 7. Samisara 17. Anggara ni Holom 27. Singkora Duduk 8. Artia ni Aek 18. Muda ni Holom 28. Samisara Bulan Mate 9.Suma ni Mangadop 19. Boraspati ni Holom 29. Hurung

10.Anggara Sampulu 20. Singkora Moraturun 30. Ringkar

Moon was named by:

1. Sipahasada 5. Sipahalima 9. Sipahasia 2. Sipahadua 6. Sipahaonom 10.Sipahasampulu 3. Sipahatolu 7. Sipahapitu 11.Li

4. Sipahaopat 8. Sipahaualu 12.Hurung

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usually avoids the activities that are expected to develop, for example, picks up animals for pets, sows seeds, makes the event legalization of marriage and so forth. They usually make an approach to the Mulajadi Nabolon (God) and purification of every month on the "hurung" day. The next day is "ringkar" means out of the oppression.

On "hurung" month and on the same day name "hurung" day, in the end of the year has a special attention. Generally, all of the activities are totally stopped. The people don’t plant seed, perform commercial transactions. The people also do not give and receive something good for business development. The people do not make "parhataan" or discussion on all aspects of life together. They do their activities alone or live alone in the activities of one family. They restrict themselves from secular relation. It is called "marsolam diri" (limiting themselves from worldly things).

This activity is usually played by those who are standing in the concept of "hamalimon" to practice the obedience to Mulajadi Nabolon (God) that they believe "sundung ni hangoluan" (end of life goals). The meaning of life is described by "hariara sundung dilangit" which is carved on the side of the Bolon house, which defined by tree of life that more conical towards the "top" which means Mulajadi Nabolon’s (God) reside.

When the followers of hadebataon "hamalimon" run over by a new understanding, they interpret it as a hard fighter, moreover enforcer hamalimon Batak has bestowed on the Batak land by Mulajadi Nabolon (God). The enforcement hamalimon is called as "Malim" like King Uti, Simarimbulubosi, and

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Sisingamangaraja that have bitter enough experience of life so they are called as the "Nasiak bagi".

After Batak hamalimon adherent crystallizes on leading of Majesty King Naipospos, they use the "hurung" day in "hurung" month to remind the "bitterness", the bitterness of life experienced by "Malim". This moment is also used to remind the "bitterness" of the followers of the Malim and his own experiences during the year.

The followers of Batak Hamalimon are crystallized in the "Parmalim" since 1910 or older. Parmalim symbolizes the "bitterness" that experienced by Malim with "Napaet". Napaet is a combination of plants that contains of bitter, sour, spicy and salty.

Napaet also symbolizes the plight of the hamalimon’s followers, that is calling themselves are Parmalim. Napaet has a wider meaning. Napaet is experienced by Malim, it is caused their efforts to uphold the law of the truth for bangso Batak. While napaet experienced by his followers divided into two parts defenition. First, because of his loyalty to follow the doctrine of Malim so he often suffers from persecution by the people around him, slander and accused of "get lost". Second, Napaet is the result of his own mistakes of the law that has been upheld by Malim, who perform the actions that may damage the integrity of Hamalimon and affect to the order of destruction of humanity. These are called as "sin”.

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That sin is accumulated over one year contemplated and request forgiveness in hurung month and hurung day. Napaet as a medium of any sense of the existing approach to the human senses, the Malim doesn’t eat for 24 daily hours and then he will be delivered to more "spiritual" room and fervently beg forgiveness. This is the height of teaching "marsolam diri", restrict themselves from worldly demands.

The next day "ringkar" (rungkar) is out of the contemplation of regret into the acceptance of the grace of forgiveness. On this day, Parmalim is "mangan natonggi". It doesn’t represent to consume sweetness, but enjoys what the daily consumption, eats with fellow community and expresses happiness.

Ringkar is the last day of each year which is celebrated as a day of freedom after a deep reflection and forgiveness. The next day is Artia day Sipahasada month, the first day of the new year. There is no habit to celebrate the new year for the past Batak society. They only remember the birth of Simarimbulubosi, "man of god" which is recognized throughout the law enforcement of Batak land. She is the enforcement of human rights and women's award degrees. She puts in order and enforces customary law-making directly in the community. She deifies the people who feel free from oppression and despicable man who rises in rank. He implies the law "Unang, tongka dang so" (no, it must be).

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Simarimbulubosi have the power and grace of "divinity" from Mulajadi Nabolon who is sent by God. He is born on the day of Suma day and "diharoani" (the second day to celebrate a child’s birth) in Anggara Sipahasada month.

King Manghuntal Singamangaraja I is also born on the Suma day. So on the Suma and Anggara day, Parmalim celebrates the birth of the Malim that blessed by Mulajadi Nabolon. The activity of spiritual cleansing that has been done on the hurung day in the end of the year, and the freedom "rungkar" on "ringkar" day. The new year begins with a welcoming the spirit (Tondi nabadia) who is sent by Mulajadi Nabolon called as "Tondi parorot, Tondi pangajari, Tondi panghophop" through the Malim, King Uti, Simarimbulubosi, Sisingamangaraja and King Nasiakbagi.

Artia day on Sipahasada month is considered as "Robu". Robu is on the sidelines between two different activities. Robu can also be interpreted as restricted day period after performing activities. So obviously, Parmalim has an activity on Sipahasada month but not to celebrate the new year, but to celebrate the birth of the Malim and to welcome the renewal after the end of the year performs the ritual of forgiveness of sins.

3.3 Tunggal Panaluan

In Sidogordogor Pangururan on Samosir island, in the gulf of separation between the land and water / lake (inhaam) lives a man named Guru Hatiabulan. He is a Sibaso (priest) named Datu Arak Pane. His wife’s name is Nan Sindak

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After the woman is pregnant, the extraordinary length of the new child is born. All villagers consider that it is a mysterious thing. At that time there is hunger reinforcements in the country. Due to unbearable the blazing hot and the earth’s crust covers the puddles and swamps. Due to this prolong drought, the Bius King (the head of united worship of the spirits) is worried. So he goes to meet Guru Hatiabulan and tells him: “It will be wise if we find the cause and ask to the fair Debata/God why the drought and famine are so long? This similar situation has never happened”. Guru Hatiabulan replies: "All can be happened". Then Bius King said: “Everyone wonders why your wife is so long pregnant. The midwife explains that the pregnancy has been too long”. This saying causes the fights but no one was injured or died. In the meantime the woman gives the twins,

a boy and a girl (Toba = ‘marporhas’). Immediately after the children are born, it

is heavy rains incessantly. All the plants in a field and in the forest grow and the nature seems fresh and green again. Then Guru Hatiabulan slaughters a cow to reassure/ to reconcile the evil’s powers. He invites all the deans and heads to the supper where the name of the children will be announced. The son is Si Aji

Hatahutan and the daughter is Si Boru Tapi na Uasan. After the supper party, the

guest advises that the children should not be presumably nurtured together. One will be taken to the West and another will be to the East, for the birth of twin, especially for the different sex is one problem that is not good according to an old thought. But Guru Hatiabulan does not heed the wise advice from the deans and the heads. Over time, however, it is proved that what the people advised are right. Guru Hatiabulan establishes a small shack on the sacred mountain Pusuk Buhit

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where he takes his children. A dog has to watch out themselves and every day Guru Hatiabulan has to bring their feed.

After the children are adults, the daughter/ the girl walks around and see a tree named piu-piu tanggule or hau tada - tada which its trunk fills with long thorns. The tree has a fruit that almost ripped and sweet. Si Boru Tapi na Uasan wants to eat those fruits, so she climbs up the tree. She plucks some fruit and eats it. But an instant, she is swallowed up by the tree and becomes one with the tree. Only her head is still visible. His brother waits until late in doubt about the condition of his sister and then he goes into the woods to investigate where he is calling her name aloud. Near to the tree, his calling is answered by the daughter/ the girl and when he is near to the daughter/ the girl, she tells him how she seems to have been swallowed by the tree. Si Aji Donda Hatahutan climbs the tree but he is also sucked up to penetrate and units with the tree. They both are screaming for help, but their sad sounds lose in the darkness.

The next tomorrow morning, their dog comes running. The animal jumps into the tree and also swallowed up by the wood and the only head is still visible.

As usual, Guru Hatibulan comes to bring the feed to their children. When he does not see his children, he follows his daughter's footstep and after up to the tree he sees only the head of her children and the dog. He is very sad. Then Guru Hatibulan goes to find a shaman and meets a man named Datu Parmanuk Koling. The shaman comes to the tree along with many people from far and near places, because the incident has been discovered wherever. Set of Gung equipment picks up and the Shaman starts working. He holds his incantation formula to ward off

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the spirits well and make everything that can break the spell. After the ceremony the required finishes he climbs the tree. But he is also swallowed. Confusedly, Guru Hatiabulan and the villagers are back to their homes. They are never hopeless, however, and look for another Datu. A supreme shaman, Marangin Bosi or Datu Mallatang Malliting Bosi is found. This person goes to the tree but also swallowed. Now Datu Boru Si Baso Bolon comes under the tree. She is swallowed as well. That is also happened to Datu Horbo Marpaung and Datu Si

Aji Bahir or Jolma So Begu who a half human and a half demon. A snake has

been swallowed too.

Guru Hatiabulan has lost thinking. He has spent a lot of money for the shamans for the drum and ritual offering purposes to the spirits. Whatever requested are paid with a willing heart, but now he is hopeless. A few days later a shaman, Parpansa Ginjang, comes to introduce himself. He explains with certainty, that he can release these people. Guru Hatiabulan trusts and gives him all that he requests. The Shaman explains that they have to give all the spirits the ritual offering, the spirits of the land, water / sea, the forest and all the others. After that the men will be released.

Guru Hatiabulan provides the offerings base on the instructions of the shaman. Then they go to the tree put all the magic he knows and cuts the tree. After the tree collapses, all human heads suddenly vanishes, also head of the dog and the snake. All people become confused, but the shaman asks Guru Hatiabulan to cut and to carve in the wood the picture of the people that has been lost. So be done. He cuts the tree trunk and carved on a stick picture of 5 (five) men, 2 (two)

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women, a dog and a creep. After making 9 (nine) carvings of these, so all of them returns to the village. After they get there, the gung is played and a cow is slaughtered for the sake of honor of the shown carvings. The stick is propped to the front of a granary and then Guru Hatiabulan dances.

Then, Datu Parpansa Ginjang dances an infatuation dance; in this way he makes himself possessed by the spirits of the ingested. After he makes himself possessed by the spirits of the ingested, they have started talking through him. They are spirits of: 1. Si Aji Donda Hatahutan, 2. Si Boru Tapi na Uasan, 3. Datu

Uli na Pulo Panjang, Si Parjambulan Simelbuselbus; 4. Guru Mangantar Porang,

5. Si Sanggar Meoleol; 6. Dari Mangambat, Si Upar mangalele; 7. Barita

Songkar Pangururan. They says: “O, Mr. Caver, you have carved our picture and

we have eyes, but we can not see, we have mouths, but we can not speak, we have ears, but we can not hear, and we have hands but we can not hold. We curse you, Mr. Carver”. The Shaman reply, ‘Do not curse me, but this knife, because without it I can not carve your pictures’. The knife is answered: ‘Do not curse me, but that blacksmith, because if he does not forge me, I will never be a knife. Blacksmiths Tailor say: “Do not curse me, but the pair of bellows, because without his blowing, it is not able to forge something right”. The bellower say: “Don’t curse me, but Guru Hatiabulan, because if he does not instruct us to act like we do, we will never do this job”.

Throughout the Guru Hatiabulan, the spirit speaks again from the mouth of a shaman: “I curse you, dad and also mom, who give birth to me”. After Guru

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have fallen into the hole, you are killed with spears and you do not have offspring”. Then the spirit says: “If that's how it should be, dad, just use me from now as: 1. Antidote to the rainy season, 2. Caller rain in dry season; 3. Adviser in

the government in the country, 4. Companion in arms in war; 5. Sources / causes of decay / damage in disease and death and in the meantime the power / strength to prosecute thieves and robbers”. After this ceremony ends, all the villagers go

following the path of each.

3.4 Analysis of Tunggal Panaluan

Some prominent western scholars (Civil service, Priest, Anthropologist and Traveler), have tried several times to capture and to explore the truth of ‘Tunggal Panaluan’ story in many ways and opinions / responses based on their each goals. Just one among the anthropologist of our nation, coincidentally the son of Dalihan Natolu who is serious and succeed to explore this issue in the first stage, namely Ph. O. L. Tobing who becomes an PhD in Anthropology then with the brilliant results that we should be proud.

In addition, incidentally at the time of Ph. O. L Tobing conducts his research, he comes several times to contact with the author as Resident which conjunct in the office of Regent of Kdh, North Tapanuli and also accidentally the companion from Tarutung to Jakarta in 1951, to continue his journey to Europe to complete his dissertation, so we talk much about this. The writer himself is born and raised in natural communities of Dalihan Natolu and has ever seen and noticed Tunggal Panaluan narrated and acted by the famous Master / Shaman (Guru Mallongit) in Balige. There are two Tunggal Panaluan stories encountered

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by Ph. OL Tobing which learned in the following article with some opinions / response pro and contra (which we underlined as needed). But, in this study, the writer only entered one history of Tunggal Panaluan encountered by Ph. OL Tobing.

According to the writer research in Sagala and Hutaginjang, each clan has own Tunggal Panaluan. It means that one clan has one Tunggal Panaluan. And in each clan, Tunggal Panaluan is held by the older generation and forbid to publicated to the other. In addition, each clan has own history about their Tunggal Panaluan. The function Tunggal Panaluan each clan is same to the other clan, that is:

• Keep the house from the thief,

• To protection from the dark magic,

• Companion in arms in war,

• Antidote to the rainy season,

• Caller rain in dry season,

• And to protection their clan.

3.5 The Relation Parmalim and Tunggal Panaluan

Tunggal Panaluan is played only in three parts of ceremony by the Shaman, namely:

1. “Mandudu” ceremony is special to commemorate the story of Siaji Donda Hatahutan with Siboru Tapi Nausan that becomes Tunggal Panaluan, where the male dog is served and the color ‘Sunggam Balanga” (his mouth is red and body is red and yellow or mottled black).

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2. In the "Mangalahat-Horbo" ceremony: “Sitingko tanduk-siopat pusoran-sisomot imbulu” (the male buffalo with circle horn-round, has four short-haired whirlpool and meeting) which drawn from under the house into the "Bindu Matoga" arena then the head adorned with mare-mare. In Bindu Matoga ceremony has only an entrance stairs and without dragons, pins, chisels and eggs. The buffalo is paraded by the crowded people, seduced by the Shaman with melodious song-poem so sincere and submissive. After entering "Bindu matoga" arena, then tied up to tree stump and at mooring to "Borotan" wood which "beringin" leaves mixed with "sae-sae" leaves which decorated with the mare-mare (young palm leaves). If buffalo against or strikes means the Shaman has not advanced to persuade and/ or fend off another Shaman mystique. The origin traditional ceremony "Mangalahat Horbo Santi" is the ceremonial custom work done by Sibagotni Pohan and her sisters to commemorate the death of their brother the youngest Siraja Hutalima in Baligeraja with the term: "Mangalahat horbo Santi" in the Sipahalima month, commemorate the death of Siraja Hutalima.

3. In the new year ceremony by the Bius king: Every time when the people wants to say a prayer to the Mula Jadi Nabolon so this Tunggal Panaluan is danced by playing Gondang Sabangunan.

3.6 The Meaning Symbol in Tunggal Panaluan

There are some parts pictures of face in Tunggal Panaluan, namely: 1. Siaji Donda Hatahutan

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3. Datu Parmanuk Koling

4. Datu Guru Mangantar Porang or Marangin Bosi

5. Datu Si Sanggar Meol-meol or Datu Boru Si Baso Bolon 6. Datu Si Upar Mangalele or Datu Horbo Marpaung 7. Datu Siajir Bahir or Jolma so Begu (human ghost)

The pictures of animal, namely:

8. The human (Siaji Donda Hatautan’s tail) bitten by a chameleon 9. The snake that bites lizard’s tail

Meaning:

The chameleon is a tool of the snake to affect the passions Si Boru Tapi Na Uasan to do love with with Si Aji Donda Hatahutan.

10.Rope with three colors: white, red and black which are tied above the Tunggal Panaluan or on the head of Si Aji Donda Hatahutan. The color also gives the special meaning:

• White: description of banua ginjang → world over (Mula Jadi Nabolon/ Sisombaon, dwelling/ symbol of purity)

• Red: description of banua tonga → middle world (human survival/ symbol of the struggle)

• Black: description of banua toru, toru ni tano → underworld, underground (death/ symbol of darkness)

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CHAPTER IV

CONCLUSIONS AND SUGGESTIONS 4.1Conclusions

After the writer had finished writing chapters one to three, now he comes to a conclusion.

• Parmalim is one of some traditional cultures that applied by the Toba Batak people in Sagala and Hutaginjang.

• Tunggal Panaluan is Toba Batak magic stick that recognized by Batak people, especially Parmalim adherent in Sagala and Hutaginjang that has a power to gives them protection/ power.

• Tunggal Panaluan used by Paramalim in three parts of ceremony:

 Mandudu ceremony

 Mangalahat Horbo ceremony

 In the new year ceremony by the Bius king in Sipahasada

4.2Suggestions

The writer has tried his beat in writing this paper, but he realizes that it is still far from being perfect. Therefore he is always open for constructive critics and suggestion from the readers. Finally the writer would like to give some suggestion:

 The writer hopes that this writing can be used to encourage the Batak Toba society to know and understand about traditional religion that owned by Toba Batak people especially for young generation.

 This paper can be used by the scholar who wants to talk about Toba Batak tradition.

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 All people, especially Toba Batak people have to develop their tradition. They can promote it as the cultural values.

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THE PICTURE

Picture 1. K. Situmorang with Tunggal Panaluan

Picture 2. Parmalim adherent in Sagala and Hutaginjang

(Nai Lamron br. Situmorang, 64; Ama Lamron Sinaga, 57; Ama Berlianan Sinaga, 54)

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Picture 3. Parmalim Leader in Sipahasada ceremony

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REFERENCES

Kozok, Uli. 1999. Warisan Leluhur: Sastra Lama dan Aksara Batak. Jakarta: Kepustakaan Populer Gramedia.

Siagian, Matias. 2011. Metode Penelitian Sosial. Medan: PT. Grasindo Monoratama.

Siahaan, N.1982. Adat dalihan Natolu. Jakarta: Grafina.

Vergawen, J. O. 1986. Masyarakat dan Hukum Adat Batak Toba. Jakarta: Lkis

. 1981. Upacara Traditional Sumatera Utara. Jakarta: Depdikbud.

Prager, Michael dan Pieter ter Keurs. 2008. Tunggal Panaluan: Tongkat

Mistis Batak. Medan: Bina Media Perintis.

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