Toba Batak’s Adat Values On Widow’s Status

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TOBA BATAK’S ADAT VALUES ON WIDOW’S STATUS

A PAPER

WRITTEN

BY

JUNIANITA LUMBAN GAOL

REG.NO : 102202055

DIPLOMA-III ENGLISH STUDY PROGRAM FACULTY OF CULTURE STUDY

UNIVERSITY OF NORTH SUMATERA MEDAN

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Approved by Supervisor,

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

Submitted to Faculty of Culture study University of North Sumatera

In partial fulfillment of the requirements for Diploma-III In English Study Program

Approved by

Head of English Diploma Study Program,

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

Approved by the Diploma-III of English Study Program Faculty of Culture Study, University of North Sumatera As a paper for the Diploma-III Examination

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Accepted by the board of Examination in partial fulfillment of the requirement for the D-III Examination of the Diploma-III of English Study Program, Faculty of Culture Study, University of Sumatera Utara.

The examination is held on :

Faculty of Culture Study University of Sumatera Utara Dean,

NIP. 195110313197603 1 001 Dr. Syahron Lubis, MA

Board of examiners : signed

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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AUTHOR’S DECLARATION

I am JUNIANITA LUMBAN GAOL, declare that I am the sole author of this paper. Except where 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 to acknowledgment 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 :

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COPYRIGHT DECLARATION

Name : JUNIANITA LUMBAN GAOL

Title of paper : TOBA BATAK’S ADAT VALUES ON WIDOW’S

STATUS

Qualification : D-III/ Ahli Madya

Study Program : English

1. I am willing that my paper should be available for reproduction at the discretion of the Libertarian of the Diploma-III English Study Program Faculty of Culture Study USU on the understanding that users are made aware of their obligation under law of Republik of Indonesia.

2. I am not willing that my papers be made available for reproduction

Signed :

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ABSTRAK

Nilai adat bagi suku Batak Toba sangat berharga. Orang yang Maradat (memiliki adat) sangat dihargai dari pada orang Nasomaradat (tidak beradat). Nilai adat dapat dilihat dari 9 aspek yang berhubungan dengan kehidupan, sembilan aspek tersebut yakni Kekerabatan, Religi, Hagabeon (kemuliaan), Hukum, Kemajuan, Konflik, Hamoraon (kekayaan), Hasangapon (kehormatan), Pengayoman. Dari kesembilan aspek tersebut terdapat 5 (lima) aspek yang dianalisis memberi pengaruh terhadap status seorang janda, sehingga janda- janda tersebut memutuskan untuk tidak menikah atau menikah lagi.

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ABSTRACT

The value of customary for the tribe of toba was very valuable. Peoples who are maradat ( have customary ) highly valued from the nasomaradat ( have not customary ). Customary values can be seen from 9 aspects relating to life ; nine aspects are the Kinship, religion, Hagabeon (happiness), Legal, Advances, Conflict, Hamoraon (richness), Hasangapon (dignity), Auspice. The ninth of these aspects there are five aspects were analyzed to give influence on the status of a widow, so that the widows decide not to marry or marry again.

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ACKNOWLEDGEMENTS

The first of all, i would like to thank to Jesus Christ my savior for Thou has created all things, who has given me so many grace, health, strength, and passion as long as doing this paper. I also would like to express my gratitude and appreciation to :

• The dean of faculty of culture study Dr. Syahron Lubis, M.A.

• The head of English Diploma Program, Dr. Matius C.A. Sembiring,M.A, who has paid attention, guide, and supported me in finishing this paper. • Drs. Parlindungan Purba, M.Hum, as my supervisor who has given

advice, suggestion, guidance and help in writing this paper. • Mahmud Arief Albar, S.S.,M.A. as the reader of my paper. For all my beloved people in my life

• Thanks for my beloved parents, my father Morlin Lumban gaol and my mother Dorti Lubis for your love to me since I was a child untill this time. Thanks too for supporting me as long as doing this paper. May God always be with you. To my sisters Kembarina (ma Max), Eva (ma Deflin), Evi, my brother Roy (with his wife) and Roberto, thank you for praying and disturbing me.

• Thanks to my beloved friends : Apriana Lubis (bro Ap), Christine Pauline Silalahi (bro Tin), Norvika Pasaribu (bro Vik) who had been my close friend in class and also be my KTB SoG as long as three years and I hope forever after. I say thanks to all my classmate who had passed the times since three years ago, of course i will miss you all.

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• Thanks to all The Servant of God ( Gamel, Junita, Siska, Gema, Desni, Misni, Gio, Novi, Romina, Hery and Ramson) for your spirit to serve in our lovely FIB, thanks to UKM KMK USU UP FIB, the place I find my self character, Vission in my life, and become a leader. For my small group Cresscendo (Melda & Widoro) and YEMIMA (Ika, Nova, Mariana, Monica, Susi), thanks for your support, for the pray, the smile, and all times together grow in small group (Keep in faith!)

• And thanks to all people who become my motivation (the special

thanks to An’t), sorry I cannot spell your name one by one, I just want to say God Bless You.

Medan, July 2013 The writer,

Reg. No. 102202055

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CONTENT OF TABLE AUTHOR’S DECLARATION...i COPYRIGHT DECLARATION...ii ABSTRAK...iii ABSTRACT...iv ACKNOWLEDGEMENT...v

TABLE OF CONTENT...vii

1. INTRODUCTION 1.1 Background of Study...1

1.2 The Problem of Study...2

1.3 The Scope of Study...2

1.4 The purpose of Study...3

1.5 The Method of Study...4

2. REVIEW OF RELATED LITERATURE 2.1 Defenition of Widow...6

2.2 The History of Toba Batak...8

2.3 The Relationship Dalihan Na Tolu with The Kinship in Batak...11

2.4 Adat values of Toba Batak...14

3. THE ANALYSIS 3.1 Kinship...22

3.2 Religion...23

3.3 Hamoraon, Hagabeon, Hasangapon...23

4. CONCLUTION AND SUGGESTION 4.1 Conclusion...26

4.2 Suggestion...27

REFERENCES

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ABSTRAK

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ABSTRACT

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1. INTRODUCTION

1. Background of Study

Toba Batak is one of the ethnic groups in Indonesia. This name is a collective theme to identify some of the tribes who lived and came from Eastern Sumatra and Tapanuli in North Sumatra. The ethnic Bataks are : Toba Batak, Karo Batak, Simalungun Batak, Pakpak Batak, Angkola Batak, and Mandailing Batak. The Batak are very dynamic people who hold fast to tradition. The Bataks were born with inherited the ancestral custom which is still held by his descendants. Descendants of the Batak are known from the marga (clan) which become the family's identity. The formation of the Batak’s society is composed of various clans, partly due to the migration of families from other regions in Sumatra. Toba Batak tribes more highlighted by the author as the specification of reference discussion.

Customs according to the Dictionary of the Indonesian Language is the eternal and hereditary behavior of one generation to another generation as a legacy so strong integrity and behavior patterns of the community. The term custom means a tradition that remains attached to the Toba Batak language. Custom views dependability from the common rules of the male as the beneficiary.

Toba batak marriage customs in the note is not just the rules of the State and religious norms but also customary law concerns the Batak. Rajamarpodang

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(1995) says, “ In Toba society, the marriage tigh his self with his wife to spend time forever and rest by the rule of Batak’s custom.” On this matter, Toba Batak have understood correctly that a couple who has been blessed and diadatkan are bringing together two large families. Soemadiningrat (2002: 176) says, “Women have been follow indigenous husband through clan (bruidschaadt)”. Surely it will be a lot of things to be aware of, for example, about the festivities to be attended and even her generation wedding later.

In this paper, the author want to convey that there were many widows Toba Batak which remained following the customary norms which are inherited. As society continues to fight for the widow of a patrilineal people continuity of generations of his family. As a result the widow had not thought to marry again, the reason is easily accepted by common sense that is, that they are worried that someday will be a problem if the child of the first husband will marry and “mangadati”. A variety of issues will come up about the family whose later will be the hula-hula does the family's father or stepfather. Further, actually a widow cannot remarry because it considers the death of the husband as the event of faith that must be faced.

The Holy Bible (Mathews 19: 6) says “ so then, they are no longer two but one flesh. Therefore, what God has joined together, let not man separate. It Means, for widows who still hold fast to the principle of religious teachings (holding firmly to the oath and promise of marriage) are adhered to believe that nothing can separate them unless the death because they have been brought

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together by God. Toba Batak adage says, “Tagamon do marianakhon, tagamon do mabalu” means that the life of a woman would have been confronted for having children and being a widow. On the other hand, there is the widow of Toba Batak is not holding fast to those principles. There is a wide social perception that they have addressed. The dynamics of modern life like economic background, the necessities of life, become the main reason for widows taking steps to marry again, moreover, the basic demands of the family that drove the widow in search of a new husband. This led to a shift in the culture of indigenous Toba Batak, so the author very interested to discuss it.

2. The Problem of Study

The main problem in this paper is whether and how the perception of the Adat values towards widows. And the authors would also like to explore the shift in theToba Batak Adat values in the present.

3. The Scope of Study

It is important to make the limitation of the study to avoid the readers from getting confused, because widow in Indonesia’s society has several kinds. The writer wants to explain all attitude and what Toba Batak adat values says as the perception on widow’s status.

4. The Purposes of the Study

This paper is written as one of the requirement of graduate from Diploma III English Program, Faculty of Culture Studies University of Sumatera Utara. By

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writing this paper also, the writer hopes the reader will get some knowledge about the Adat values in Toba Batak. Moreover, this paper can increase the English Diploma Student’s interest in studying about culture.

5. The Method of Study

In writing this paper the writer use the method of library research by reading some books, searching Internet and interviewing. The writer also got data from interview of the widows to make the conclusions.

For the first, the writer reads the book and make some main points and selection the text in quotations from the book. Then, the data that has found is interpreted by using some books about the literature from the library and browses from internet. And the last is analyzing the data and the writer can make conclusion.

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Here is the chart of the method:

The writer The source of data

from literature book and internet

The data is read and selected to get the quotation. The writer doing

research by interviewing

The data is interpreted and analyzed The conclusion

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2. Review of Related Literature

2.1 Defenition of widow

Widow according to the Dictionary of the Indonesia Language is a woman who is divorced or widowed husband. Married woman is bound to have this period namely a widow.

Additionally, Belsky (1997) says that the cause future widowhood is a common problem experienced by women because women who have been widowed tend not to marry again because they feel that they will never find another man as good as her first.

Being a widow means a woman will become a single parent for her children. After father as a leader of the family has die children will lose a father figure, where the role of women as mothers try to stabilize the situation with a dual role as a mother and a father for their children.

In Toba Batak society, the end of a marriage can be caused by 2 things:

1. Because of the death

If one party dies, then by itself who live just one person. Means that, if the husband dies it means the wife alone and widowed. Toba Batak culture widow can be mated with the brother of her late husband. Things like this happen if the first marriage of the widow have children who were born. However, if this fatality

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did not leave as a girdle is usually the relationship between the family of the man with the woman's family would also be ended, although it is customary they actually still have the bond between Hula-hula and Boru.

According to the customary law of marriage in Toba Batak, if from older marriage there are children the property or the pauseang relics belong to the husband become the wife’s property along with her children. When the wife (widow) want to get married again with others who are not from the family of her late husband, so the property or pauseang the wife could not be hers but still belongs to her children.

2. Caused of Divorce

Marriage in Toba Batak end may also be caused due to the divorce even though divorce is not allowed in the Christian religion. Padao-dao is the description of divorce in Toba society, many reasons that lead to divorce from husband's arbitrary action that goes beyond the limits of the wife, the wife can not give offspring to the family of the man (remember that Batak Toba interesting lineage from men or Patrilineal people). Divorce like this usually happens at the insistence of the family or a demand.

Any divorce must involve Dalihan Na Tolu that once were legalize their marriage. When the marriage ended due to a divorce then it can have certain consequences such as, relationships as Hula-hula and Boru will not harmony as before because of the hurt and impact to the children of their marriage. And when a divorce because the wife, so about the property there is a shift, namely the women family were obliged to return the sinamot (wedding present) and cannot

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sue the pauseang. Those are the weighing sanctions given by the indigenous Toba Batak against the divorce, with the intention that not to easy to get divorced.

2.2 The History of Toba Batak

There are 2(two) opinions about the history of Toba Batak according a paper that the writer read.

A. Based on Place

According to Simanjuntak (2006:25) there are 2 (two) based on place of delivery, the place which became the origin appearance of batak people are :

a. From the north ( where is not known from where explained), which of these place and then moved to country shifted to the southern Philippines and Sulawesi, which later became the Bugis and Makassar. Then they set sail for the south Sumatera, Lampung, and they landed on Barus by the west coast of Sumatera. Finally, they headed on the Lake Toba, Samosir.

b. From India, they moved to Burma, and then to Sumatera after they had set sail from Malay. From there, they headed Tanjung Balai/Pangkalan Brandanand finally arrived at Lake Toba.

B. Myth

According to the myth which was told by the ancestors of Batakness, the history of Batak people was from a princess who came from the heaven called “ Siboru Deak Parujar” which paired by Debata Mulajadi Na Bolon (God) with

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Deak Parujar and Siraja Odap-Odap, the twins were born named Siraja Ihat Manisia and Boru Ihat Manisia. Then, Siraja Ihat Manisia and Boru Ihat Manisia

got married, because there was no other lineage, and this is the beginning of an ancestuous marriage ( incest forbidden) in Batak tribe. After marriage they live in

Sianjur Mula-mula.

From the marriage of Siraja Ihat Manisia and Boru Ihat Manisia, three sons were born with name Siraja Miok-miok, Patundal Nabegu and Siaji Lapas-Lapas. Until now, the lineage of Patundal Nabegu and Siaji Lapas-Lapas news were unknown of their existences.

Siraja Miok-Miok had a son name Eng Banua who also had three (3) sons name Siraja Bonang-Bonang, Siraja ujung Ace, and Siraja Lapung Jau. The story told, Siraja Ujung Ace ran to Aceh and become the lineage of Aceh people, and

Siraja Lapung Jau ran to Java and become the lineage of Javanese and Minangkabau. But now the truth is still asked.

From Siraja Bonang-Bonangwas born Guru Tantan Debata who had a son namely Siraja Batak. Siraja Batak was the first ancestor of the tribe Batak ( Siahaan 1982 :3).

The children of Siraja Batak , namely : a. Guru Tatea Bulan

Guru Tatea Bulan and Siboru Baso had got married and they had nine (9) children consisting of five (5) they are :

• Siraja Biak-biak

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• Limbong Maulana

• Sagala Raja

• Malau Raja

And four (4) daughters, they are: • Siboru Pareme

• Siboru Anting Sabungan

• Siboru Biding Laut

• Siboru Nan Tinjo

Limbong Maulana became the lineage of Limbong family name, Sagala raja

became the lineage of Sagala family names, and Malau raja became the lineage of Malau family names. Tuan saribu raja had three wifes, one of them was his sister

Siboru Pareme, who gave a son named Siraja Lontung. The second wife named

Nai Mangiring Laut, who gave a son namely Siraja Bo-bor. And his third wife was Harimau ( tiger) who also gave a son namely Babiat.

b. Raja Isombaon

Raja Isombaon had three (3) sons, namely : • Tuan Sori Mangaraja

• Raja Asi-Asi

• Sangkarsomalindang

Tuan Sori Mangaraja had three wives, two of them got intermarriage with his cousin which from Guru Tatea Tulan, they were Siboru Anting Sabungan and

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Siboru Biding Laut and his third wife namely Siboru Sanggul Haomason. From the three wives, Tuan Sori Mangaraja had three children, namely:

• Tuan Sorba Dijulu or Nai Ambaton from his wife Siboru Anting Sabungan

• Tuan Sorba Dijae or Nai Rasaon from his wife Siboru Biding Laut

• Tuan Sorba Di Banua or Nai Suanon from his wife Siboru Sanggul Haomason.

This lineage was become the time of appearance the Batak family names. Batak tribe and all family names came from Siraja Batak lineage untill this generation.

2.3 The Relationship Dalihan Na Tolu with the Kinship in Batak

Dalihan NaTolu is the identify of Batak ethnic. Vergouwen (2004)

“Masyarakat dan Hukum Adat Batak Toba” says that Dalihan Na Tolu is the element of kinship in Toba Batak society. So, the sub-ethnic of Toba Batak is connected each other. Dalihan Na Tolu from another side is stove that has three foot ( tungku berkaki tiga), there prop up each other.

Part of Dalihan Na Tolu becomes the base principle in society system of Batak, such Toba Batak, Mandailing-Angkola-Sipirok-Padang Lawas Batak, Simalungun Batak, Karo Batak, and Pak-Pak Dairi Batak (Gultom 1992:2). It means that Dalihan Na Tolu is the basic of principle which is used as a system of community and kinship structure in Toba Batak society. It is still valid in Toba Batak society.

Any rules must be based on three structures of Dalihan Na Tolu, the Hula-hula, boru and Dongan sabutuha, that these provisions and the kinship system is

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prevailing in the community and it is used in the process of marriage, it is not deviate from the basic principles Dalihan Na Tolu.

From the religion aspect, Dalihan Na Tolu describes about the human relation with the creator (God). Called banua toru, banua tonga (earth), and

banua ginjang (the heaven). Tobing (1963) says that the Batara Guru, Bala (Mangala) Sori, and Bala (Mangala) Bulan is the deligation by the Hula-hula, Dongan Sabutuha, and Boru.

The analogy of the three stoves represent a social structure in Toba Batak society, namely : Hula-hula, Boru and Dongan sabutuha. They have a matter and responsibility as a doer of the responsibility on their position in one time. In

Dalihan Na Tolu, their surname is absolute their position.

Dongan sabutuha as one of the parts of Dalihan Na Tolu has a meaning. Namely, Dongan sabutuha is the family that contents father, mother, and the children. In the Toba Batak family, it is called “saripe”. The children who are born from a mother called sabutuha ( one stomach), but the son is the next generation of their father’ surname, and the daughter ( who has gotten married) will follow their husband’ surname.

Hula-hula means the brother of their wife (wife giver) for another group or clan. The hula-hula will present if there is a relationship of marriage. In Toba Batak society, hula-hula is the source of blessing “pasu-pasu”. It is caused Tulang

(uncle) like mata ni ari binsar (sun shines). “somba marhula-hula” is the important idiom to be remembered by Batak tribe. For Batak tribe, the economical of their Tulang is not a size for the blessing.

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A daughter and her husband will be called as Boru in a party which is done by Hula-hula ( wife giver). Commonly, Boru is the girl, but in custom of Toba Batak, Boru is the clan that recipient’s wife, example : the girl who has got married, will follow her husband’s clan and her husband will be Boru in the recipient’s wife family. In batak tribe, “Elek marboru” is the idiom must be applied to their Boru, because of Boru is the important thing in custom of Batak tribe.

In Toba Batak society, the system of Batak kinship hold an important rule in having a good relation between personality or society with its environtment. The kinship in Toba Batak :

• Amang : Father, calls respect for the man • Inang : Mother, calls respect for elder woman

• Amangtua : Father’s elder brother, the husband of mother’s elder sister • Inangtua : Mother elder’s sister, the wife of father’s elder sister • Amanguda : Father’s little brother, the husband of mother little sister • Inanguda : Mother’s litte sister, the wife of father’s little brother • Amangboru : Husband of father’s sister

• Namboru : Father’s sister

• Tulang : Mother’s brother (uncle) • Nantulang :Wife of Tulang

• Opung : Grandmother or Grandfather

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• Anggi : A call to the little sister to sister or brother to brother • Pariban : Namboru’s daughter for girl or Tulang’s daughter for boy • Ito : A call of brother to sister, or sister to brother

• Bere : A call from the mother’s brother to son of mother

2.4 Adat Values of Toba Batak

Toba Batak Cultural Ecology great influence in the formation, preservation and cultural value changes Toba Batak. Harahap (1987:142) says that the strong influence of traditional religion and the high intensity of the challenges of living in communities Toba Batak personality has formed a firm and resilient to face the challenges of life. In this case there are nine (9) values Toba Batak’s culture that remains embedded in the Toba and described in a sequence based on the frequency of the requirement.

1. Kinship 34.33%

2. Religion 17.25%

3. Hagabeon 12.32%

4. Legal 12.25%

5. Advances 6.87%

6. Conflict 5.28%

7. Hamoraon 4.58%

8. Hasangapon 3.70%

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From the description above clearly visible details of each cultural values and their relation to one another. Position Kinship and Religious values are higher than any value, proving that indeed the primordial spirit of Toba Batak has strong ethnic and religious as well as all the typical Toba Batak people. It is a unique personality that Toba Batak dynamic figure, or horas (hard) and tenacious in togetherness and independence but have conflicted in solidarition simultaneously. Similarly, the behavior of the embodiment of Toba Batak well as family members, as Batak, Indonesia as a nation and as a world citizen.

1. Kinship

Relationships between people in public life set in Toba Dalihan Na Tolu

kinship system. Relationship with the system has been taught to children since he began to recognize the closest environment, those closest in his life, especially the mother, father and siblings. Along with the introduction of others was introduced to her clan and the values contained in the complete understanding of the principles clan Dalihan Na Tolu (hula-hula, dongan sabutuha and Boru). Early socialization is said that the call of kinship complete with key words contained in the vocabulary in relation Dalihan Tolu. So people are very adept Toba exposure associated with kinship clans pedigree. Everyone has a position as Toba Batak

suhut, hula-hula and Boru. No one just sits as the position of the hula-hula, and even Boru suhut alone. So this kinship Toba Batak educate people to be democratic and transparantic. Another thing that characterizes the Toba Batak kinship, in terms of relationships. Strong solidarity Toba teaches people to always be friends rejoice at once divides grief, so that non-Toba Batak people will be able

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to understand the behavior of the Toba Batak solidarity. The traditional advice is considered very important wherever located or wander.

2. Religion

Religious covers a part of a religious life, both traditional religion or religious who come later that regulates to do with the creator and its relation to mankind and the environment. A religious in cultural values was very high, toba though a lot of influence into people's lives was toba there are trust ancestors who remain coloring behavior was, religious people even though the behavior of religious it ' s very strongly opposed by religion of protestant christianity as the religion was wide following on the ground. The religious behavior among others: entomb back the bones of the ancestor, give an offering to parents and hula-hula, give ulos to boys and girls, and various customary behavior the other.

3. Hagabeon

An in offensive one traditional hagabeon was famous delivered at the time of the ceremony of marriage is an expression that is hoped that it will be to newlyweds endowed with boys and girls. The concept of hagabeon derived from thinking that the force that tough to build only come from number of people who much. A measure of hagabeon is large families and an advanced age at once into a role model of society. Religious and hagabeon closely related once, the honor and glory was obtained only with blessings Mulajadi Na Bolon of being in reality due to hula-hula.

The the kinship relation which is strong in the social life of culture of the toba prove to be in family involvement male and female of the element Dalihan

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Na Tolu. The involvement of this continuous sustainable so that his descendants shall not lose his identity though be in various influence non- Toba Batak was.

Hula-hula is the grantor happiness, the tranquility inward and also a source of advances.

The obidient ofboru tohula-hulais a religious obidient. That shows in this

umpasa( proverb),

Ia tambur bonana kalau subur pohonnya

Rugunma dohot punsuna pucuknya pun rimbun

Ia gabe maradongkon hula-hula mulialah pemilik hula-hula

Songon i ma dohot boruna begitu jugalah dengan borunya

Hula-hula do bona ni ari, bona ni ari hangoluan, na manumpak manggabei di angka boruna, tudoshon mata ni ari bona ni hangoluan, na mangalehon sondangdohot halasan tu nasa na tinompa. That means hula-hula is a day source of life, day who forges sublimity of happines to the boru, and to source of life, as the sun who gives light and pleasure to all beings.

4. Legal

Legal traditional awareness containing meaning religion while legal formal awareness law containing meaning relationship between humans. Traditional legal rules is coming from Debata Mulajadi Na Bolon by hula-hula, through ancestors governing human relations with man and the natural surroundings. And formal law only regulates relations among human beings.

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There are many expressions of Batak Toba which demonstrate the power of this law called the padan (accord). Accord is the agreement, pledge, agreed to by people who promise. Padan breach due to heavier than a violation of the law, because the rewards of an offence is in accordance not only borne by the offenders but also to the generations of his descendants. Padan is private and confidential, is thought to contain the curse, spoken without any witnesses. This is the background behind the value of keeping our promises to the Toba is very strong.

There is also a poda or advice being taught by their ancestors. People who do not comply will be excommunicated from poda.

5. Hamajuon (Advances)

The Advances in the community of the Toba cannot separate with Christian Missionary who entered the region of Batak Toba culture. There are 9 things people of Toba Batak do to reach a value of Hamajuon: with hard work, responsibility, study, merantau, adaptation to the new environment, persistent, meticulous and ingenious, receive updates and be honest.

6. Conflict

Conflict in lives of Batak Toba spur independence and dynamics as well as coaching life. The system of kinship Dalihan Na Tolu has a mechanism to resolve conflicts through deliberations close family, meetings and meetings of indigenous villagers. The root of the conflict lies mainly on the value of culture 3H

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Dalihan Na Tolu also cannot play a role in resolving conflicts and serves as a mediator between the two parties in conflict, where hula-hula take active part to resolve conflicts which is has a sense of forcing, because peace in kinship very important.

Pisang na marsomba pisang yang menyembah

Ndang jadi tampulon tidak boleh ditebang

Tangan manomba tangan menyembah

Ndang jadi tulahon tidak boleh ditolak

In the socialization process of Toba people, living in conflict become an integral part of socialization together with other components. Since small children are used to seeing, hearing, engaged, or involved in the conflict. Thus the child feel and appreciate that almost every aspect of life can be a source of conflict. Conflict is apositive aspect of socialization process involving continuous training tobe able to analyze every issue, trains used to think the way priorities. The process involves or involved in a conflict educate Toba Batak people to be transparant.

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Arta do hasangapon in batak, molo godang hepengna, dohot bangkena marsangap ( Ruhut, 1984: 35 ). It means that the wealth makes people come to honor and more thoughtful. Hamoraon or wealth in daily life the toba is missi culture prominent even been rooted before christianity enters the Batak land. Pressure group having hamoraon against most people into a driving the toba to fix her life.

Dynamics grabbed hamoraon no stopped. Already rich not enough, hence to work hard to until at the level of rich highway. But center atmosphere competition a high solidarity fixed judgments of to an end together is rich highway. Mentality is unique; keep solidarity in the competition.

8. Hasangapon

Hasangapon or Value the dignity, honor, and glory, including among the cultural mission of 3H (hagabeon, hamoraon, hasangapon). If a Toba has had a value of kinship, religion, hagabeon, legal awareness, progress, had bisuk, wisdom in resolving conflicts, as well as successfully into the rich, then her dignity already to the extent the honorable and glorious. Hasangapon can be said to be the top result obtained after having success and cultural mission of 3H.

In this element Dalihan Na Tolu also serves in the attitude of mutual respect between rights and obligations any society was. Harmony and affection brothers is one of the requirements important to determine whether someone have or having not hasangapon. Because harmony in the kinship can only be maintained if people have holong ( love ). Hasangapon as one of the mission

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culture 3H is cultural values main that characterizes a Toba person was perfect to fit the values of Toba culture. The toba who has achieved sangap standard policy, is the grantor giver habisuhon ( wisdom ), at once become a model of society.

9. Auspice

Auspices is the giver the giver of prosperity, wisdom, protective inner peace, adhered to the system of kinship Dalihan Na Tolu portrayed by hula-hula. The independence that has been ingrained put auspices became so honored. The auspices were imposed only at critical moments, such as when the people who auspices suffering either born or inner. Auspices usually is the ruler or King of the

hula-hula position and in his position should be followed. But even if obedience to the Auspices kept, Toba Batak people with his personality remained unruly manifest independence without relying on the auspice.

3. The Analysis 3.1Kinship

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The value of kinship in Toba Batak custom is called Dalihan Na Tolu.

It is means that the widow as the Boru only have one Hula-hula and one

dongan tubu. In terms of the kinship in Toba Batak as line in Dalihan Na Tolu thus creating a boru namely the widows earned a spot for complaining and asking for the help of the hula-hula or dongan tubu, so she does not need to get married again to replace her late husband as friends swapping thoughts. There is also a thinking being continuous inheritable for the Batak who become a force customary namely maranak sampulu pitu, marboru sampulu onom ( seventeen sons, sixteen daughters ). It means more kids will happier. It was initiated by the concept of foster parents which it has been appliedthe Batak of predecessor. A wife will have many kids but not derived from her womb but of relatedness of being interwoven because the clan of her husband in elements of Dalihan Na Tolu, for example the son of

dongan tubu. And this becomes consederation for a widow not married again, where changes their kinship would become a burden. Married again with men in different clan from previous husband will cause alternation of

hula-hula, in that sense the kinship changed so that it will be trouble in customs at the future.

So the conclusion kinship is important for the widow, thats why widow always keep the relationship to the other people.

3.2Religion

Religion also supports the widow to continue the life, wheter she is marry again or not. Some of the widow marry again because of many reasons, perhaps

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come from her parents and family, and sometimes from modernization. The Holy Bible (1 Corinthians 7:39) says, “ A wife is bound by law as long as her husband lives; but if her husband dies, She is at liberty to be married to whom she wishes, only in the Lord.” This is the reason for some of the widows to marry again. But the other opinion highly do not agree with the quoted words and still alone in her widow because of one reason in The Holy Bible (Mathews 19: 6) that says “ so then, they are no longer two but one flesh. Therefore, what God has joined together, let not man separate. Means that in the widows mindset deeply agree that “ one will be forever”

From that analysis, the writer concludes that Religion is not alert the widow to be married but the faith of the widow lead them to not marry again, and they believe only in God they have survive to face the life not because of man.

3.3Hagabeon, Hamoraon and Hasangapon

The concept of Hagabeon (Happiness) derived from opinion that some one who will be Gabe if she has daughter and son. In addition, Children will be presenting happiness.

The culture sees that the bliss of widows may come from the Lord or Mula Jadi Na Bolon which delegated to Hula-hula. Hula-hula is the giver of the happiness, spiritual pacification, and the source of prosperity for the Hula-hula

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The means of Hamoraon (Richness) in Toba Bataks people are identify in 2 (two) concept, namely in Spiritual and Material.

Hamoraon

Spriritual Material (children) ( wealth)

There is a proverb in Toba Batak that always inspiring all the parents in many situations. “Anakhonhi do hamoraon di au” or my wealth is my kids. Kids become the richness, means that the kids were born from their parent are hoping to be proud and success in their old future A widow holds a same principle when facing her daily life with children.

As material, Bataks people see the Hamoraon with wealth that every day should be more and more. There is an everlasting custom in Batak society, that over the rich there are some richer. That encouragement stays last in their life in every stage of hamoraon that can be reached by struggling in high tension of life. But between this struggles, the solidarity still hold firmly in pursuing the richness that asset seen as the most important thing.

An interview with Mrs.Taruli Malau that says: “Happiness would I have when see my son grow and successful! And thats my richest”. Means that it is not difficult to find happiness, success is achieved through 3H instead of children.

The concept of Hasangapon ( Dignity) here is concerned with the glory and respect. Glorified means honored due to the wisdom and charisma. Someone

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who is honored or respected as an outstanding one may come from what he or she had done. An outstanding man will be ashamed if doing everything considered unrelated to the legality of the culture.

A wife may get honor from her husband. During his life, an active husband in cultural term is considered had contributed in doing the culture law, and this will make the wife honored like her husband. In Toba Batak tradition, a widow gets ashamed if getting married again with another one. The abashment is pointed toward the hula-hula or to the members of Dalihan Na Tolu. Dignity in term of honor which she gets from Hula-hula is dwindling if she gets married again.

4.Conclusion and Suggestion

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From the previous reports, the writer can conclude:

1. From the nineth of Toba Batak’s Adat values, there are 5 ( four) values can be analysis on Widow’s status, namely : Kinship, Religion, Hamoraon, Hagabeon and Hasangapon.

2. Toba Batak’s widows still keep their status as widow because of they have principles that happiness, richness, dignity and many others come from the good kinship.

3. Toba Batak’s widows still keep their status as widow also because of they have principe that kids will bring Hamoraon, Hagabeon, and Hasangapon.

4. Toba Batak’s widows still keep their status because of their faith in God as their beliefe.

5. Widows still keep the values of Hamoraon, Hagabeon, kinship and Religion

make someone to be Sangap (dignity).

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The writer realizes that this paper is far from being perfect. However, the writer hopes that this paper can give information about Toba Batak Adat Values on Widow’s Status in clearly.

The writer suggests :

1. Let’s keep the Toba Batak’s tradition in related to our life. 2. Wishing that Adat values still hold strong forever

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REFERENCES

Gultom, Rajamarpodang. 1992. Dalihan Natolu Nilai Budaya Batak. Medan: CV Armada.

Harahap, Basyral Hamidy. 1987. Orientasi nilai-nilai Budaya Batak : Suatu Pendekatan Terhadap Perilaku Batak Toba dan Angkola- Mandailing. Jakarta : Sanggar Willem Iskander.

Muhammad, Bushar. 1978. Azas-azas Hukum Adat (suatu pengantar). Jakarta : Pradidya Paramita.

Saragih, Djaren, dkk. 1980. Hukum Perkawinan Adat Batak. Bandung : Tarsito

Soemadiningrat, H.R. Otje. 2002. Rekonseptualisasi Hukum Adat

Kontemporer: Telaah Kritis Terhadap Hukum Adat Sebagai Hukum yang Hidup dalam Masyarakat. Bandung: PT Alumni Bandung.

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