A Brief Description Of Family Names In Mandailing

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.

Signed : Date :

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.

Signed : Date :

ABSTRAK

Kertas karya ini berjudul “Family Names in Mandailing”. Dalam menulis kertas karya ini penulis lebih terfokus apa itu marga, peranan dan fungsi marga dalam masyarakat adat Mandailing, dan bagaimana tatacara pemberian marga di Mandailing. Selain itu penulis juga menulis marga-marga yang ada di Mandailing. Dalam mengerjakan kertas karya ini penulis menggunakan beberapa cara yaitu dengan metode kepustakaan yaitu dengan mengumpulkan buku-buku yang sesuai dengan topik kertas karya ini, dan juga dengan mengakses situs-situs di internet yang relevan dengan topik kertas karya ini. Dari penjabaran marga-marga dalam tulisan ini disimpulkan bahwa ada 13 marga-marga di Mandailing, yaitu Batubara, Dalimunte, Daolae, Hasibuan, Lintang, Lubis, Mardia, Matondang, Nasution, Parinduri, Pulungan, Rangkuti, dan Tanjung. Dimana marga-marga tersebut mempunyai peranan penting untuk menentukan posisi seseorang dalam masyarakat adat Mandailing. Dan Ada 4 macam alasan pemberian marga di Mandailing, yaitu marga yang diperoleh karena keturunan, marga yang diberikan karena perkawinan antarsuku, marga yang diberikan karena jasa seseorang, dan marga yang diberikan sebagai penghormatan kepada seseorang.

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.

6) My beloved parents, Abdul Malik Lubis and Nilawati Batubara, my beloved grandmother Saudah Nasution and my sister Patimah Rani

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

AUTHOR’S DECLARATION COPYRIGHT DECLARATION

ABSTRACTS ... i

ACKNOWLEDGEMENTS ... ii

TABLE OF CONTENTS ... iv

MANDAILING MAP ... vi

1. Introduction... 1

1.1 The Background of Study ... 1

1.2 The Objective of Study ... 2

1.3 The Scope of Writing ... 2

1.4 The Method of Writing ... 3

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

Kertas karya ini berjudul “Family Names in Mandailing”. Dalam menulis kertas karya ini penulis lebih terfokus apa itu marga, peranan dan fungsi marga dalam masyarakat adat Mandailing, dan bagaimana tatacara pemberian marga di Mandailing. Selain itu penulis juga menulis marga-marga yang ada di Mandailing. Dalam mengerjakan kertas karya ini penulis menggunakan beberapa cara yaitu dengan metode kepustakaan yaitu dengan mengumpulkan buku-buku yang sesuai dengan topik kertas karya ini, dan juga dengan mengakses situs-situs di internet yang relevan dengan topik kertas karya ini. Dari penjabaran marga-marga dalam tulisan ini disimpulkan bahwa ada 13 marga-marga di Mandailing, yaitu Batubara, Dalimunte, Daolae, Hasibuan, Lintang, Lubis, Mardia, Matondang, Nasution, Parinduri, Pulungan, Rangkuti, dan Tanjung. Dimana marga-marga tersebut mempunyai peranan penting untuk menentukan posisi seseorang dalam masyarakat adat Mandailing. Dan Ada 4 macam alasan pemberian marga di Mandailing, yaitu marga yang diperoleh karena keturunan, marga yang diberikan karena perkawinan antarsuku, marga yang diberikan karena jasa seseorang, dan marga yang diberikan sebagai penghormatan kepada seseorang.

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.

Family name in Mandailing 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 also has another function such as identity of heredity that means the man and woman who has the same family name is assumed one descendant, so they are forbidden to get married. If it is broken, so they will get custom sanction. That is why I am interested to choose and write down about “ family name (marga) in Mandailing”. Besides that, I also want to broaden my knowledge about it.

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

Actually there are many things that can be discussed in Mandailing culture such as mangupa, manortor, and mandailing wedding ceremony. But in this case the writer realize that he is far from being perfect and his knowledge is still little to get down those cases, so he limits this paper just to describe family names in Mandailing. Thus “A Brief Describtion of Family Names in Mandailing“ is the tittle of this paper.

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

family names in Mandailing society. 3. In order to enrich Indonesian culture.

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.

And the other opinion said that Mandailing came from Mandalay, taking from the name of city in Burma (now Myanmar); and then changed to become Mandailing.

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.

The regency of Mandailing Natal covers an area of approximately about 6.620,7 square kilometers or about 9,24 % wide of North Sumatera Province and the capital is Panyabungan.

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.

d. Mountainous plain, the width is about 353.185 Ha or 53,34 % 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

The hydrology condition of Mandailing Natal is marked by big rivers stream like Batang Gadis River and Batang Natal River, swamps and lakes in generally are used by people to fill their requirement.

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

West Sumatera (Minangkabau) by the army of Padri, on Ramadhan 1231 H or 1816 M ”. Islam which brought by Padri is a extreme Islam. They did not compromise with the kingdom of Mandailing. Because of Padri at the time is very powerful, so some of the kingdoms of Mandailing joined with Belanda to dissipating Paderi from Mandailing area. And the kings of Mandailing

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 is still used by Mandailing people until now either in Mandailing region or in other regions wherever they live in application of communication among ethnic humanities Mandailing.

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

The language is used especially on the happening of bad things (fight or quarrel)

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 tribe is the follower of Patrilineal custom, that follow the descendant from father line. Besides that, only the male who splice the father’s family name and not the family name from the mother side, so the Mandailing people either male or famale will use their father’s family name only. For woman who is married permanently used their father’s family name not their husband’s family name, while their children will use their father’s family name not their mother’s family name.

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

The family name in Mandailng custom society has an important role in determining someone position in daily life, family and society which is known as a rule systerm in custom Dalihan na Tolu, so that the persons involved can behave and speak well. All of the rules automatically may not be broken and disregarding. If someone breaks and regards it, so he/she will get the custom sanction.

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.

Besides that the family name also has function as showing identity, that is:

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

the ancestor’s magic power they used their family name Na sakti on (Nasution), with expectation that the ancestor’s magic power is achieved by the descendant

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

The family name which is given when occured intertribal marriage where is one of them (the prospective wife or the prospective husband) does not have family name. In giving family name should be determined beforehand, from which the family name will be taken. The family name that will be given must be agreed by the family which has the family name. That family name will be given officially by the owner family name, that means, the family which has family name will receive that person officially becomes their family member. On other hand, the receiver of family name must appreciate and keep the reputation of his/her new family.

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 The family name is given to a new comer from other region who wants to be a member of a village (region). Someone who has become one with the society of a village and has served to the village, for example taking part in depeloving people life intention, such as built irrigation, road, and education. This giving family name can occur becaused of request of the persons involved or request of the king based on the certain considerations. For example the persons give some benefit to the village or region becaused of having a skill like, medician, builder, or donatur.

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).

b) Big or small of the event, amount of deliberation participants, who will be a leader, what the tribute, that’s all depend on the status and position of the person who will be given the family name, and the status (position) of the

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

become durable, as a symbol of the event has happened and also as witness on the event of the giving family name. The coins is distributed to all

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

As outlined above, big or small of the event determine to attending custoum equipment

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.

The family name which exists in Mandailing generally does not appear contemporanously. Generally, family name appears and begin to be applied at the third generation of an ancestor. May be it is caused that at the third generation the descendant of an ancestor amount begin to become great quantities so that they begin to need a name of identity such as 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.

From all of the family names, there are two family names which and occupied a large area. They are Nasution in Mandailing Godang (Lower Mandailing) and Lubis in Mandailing Julu (Upper Mandailing).

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, Lintang, Tanjung, and Dalimunte.

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

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

As outlined above, big or small of the event determine to attending custoum equipment

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.

The family name which exists in Mandailing generally does not appear contemporanously. Generally, family name appears and begin to be applied at the third generation of an ancestor. May be it is caused that at the third generation the descendant of an ancestor amount begin to become great quantities so that they begin to need a name of identity such as 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.

From all of the family names, there are two family names which and occupied a large area. They are Nasution in Mandailing Godang (Lower Mandailing) and Lubis in Mandailing Julu (Upper Mandailing).

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, Lintang, Tanjung, and Dalimunte.

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

Zaman, Medan: Forkala SU.