Empowerment of Simalungun Traditional Clothes in Efforts to Maintain Local Wisdom for Young Generations

REVIEW OF INTERNATIONAL GEOGRAPHICAL EDUCATION

ISSN: 2146-0353 ● © RIGEO ● 11(3), SUMMER, 2021 www.rigeo.org Research Article Empowerment of Simalungun Traditional Clothes in Efforts to Maintain Local Wisdom For Young Generations

Warisman Sinaga1 Robert Sibarani2 Faculty of Cultural Sciences, Universitas Sumatera Faculty of Cultural Sciences, Universitas Sumatera Utara, Indonesia Utara, Indonesia [email protected] Ramlan Damanik3 Faculty of Cultural Sciences, Universitas Sumatera Utara, Indonesia

Abstract The Simalungun people still exist today in maintaining their culture. Parents continue to strive to pass down the Simalungun culture to the younger generation, because they realize that this young generation will one day inherit this culture to the next generation. One of the defended Simalungun cultural products is traditional clothing. This traditional clothing can be in the form of bridal clothing, which is the clothes worn by the bride and groom. Wedding clothing in the Simalungun community is a symbol that has a function and meaning. Therefore, the younger generation must know that the clothes they wear at the wedding party are not just to look beautiful. However, all the attributes worn have meanings that can describe the local wisdom of the community. The traditional clothing reflects cultural values so that it must be properly understood by the community. For this reason, a study of the function and meaning of traditional clothing, especially bridal clothing in the Simalungun community, needs to be carried out. The results of the research will be used as the basis of knowledge for the people who own the culture. The right approach taken so that the function and meaning of these cultural symbols or signs can be described is the semiotic approach, as suggested by Charles S. Piere. In addition, for the discussion to be more perfect, the next approach that can be taken is the local wisdom approach, proposed by Robert Sibarani. This is because understanding the basics of past societal policies regarding the selection and meaning of a symbol will greatly facilitate the study of objects. This research is descriptive qualitative research with observation and documentation techniques. The results of this research will become a reference for the public, especially the Simalungun community, and will be published in indexed international journals.

Keywords Empowerment, traditional clothing, local wisdom

To cite this article: Sinaga, W.; Sibarani, R.; and Damanik, R. (2021) Empowerment of Simalungun Traditional Clothes in Efforts to Maintain Local Wisdom for Young Generations. Review of International Geographical Education (RIGEO), 11(3), 556-564.Doi: 10.48047/rigeo.11.3.58 Submitted: 02-01-2021 ● Revised: 02-02-2021 ● Accepted: 10-03-2021 Sinaga, W.; Sibarani, R.; and Damanik, R. (2021) Empowerment of Simalungun Traditional Clothes in Efforts …

Introduction

The Simalungun ethnic is one of the Batak sub-ethnic groups who live in the Simalungun Regency area. Geographically, the Simalungun ethnic group lies between the Malays in the East and the North, the Batak Toba in the South, and the Karo in the West. The location of the Simalungun community which lies between three cultures, namely the Malay, Toba, and Karo cultures can lead to cultural acculturation. The Simalungun people who live side by side with a Malay cultured society will gradually incorporate Malay culture into their culture and daily life. One example is the culture of tepung tawar in the Malay community. Currently, the Simalungun community, which borders the Malay community, is also carried out tepung tawar at wedding, whereas that culture is not the original culture of Simalungun’s peoples (Izwar, Badaruddin, Mulya, & Sibarani, 2020; Sibarani & Fachry, 2020).This phenomenon certainly must receive serious attention so that the original form of the Simalungun community culture can be maintained even though it is side by side with other cultures. One of the Simalungun cultures that need attention is the use of traditional clothing. Talking about traditional clothing, it is closely related to the clothes used at marriage. Until now, the Simalungun people still wear traditional clothes. However, in general, the younger generation does not understand what attributes are worn and the meanings of all the attributes used in the marriage. As a matter of fact, every attribute or object attached to his body is a symbol or sign which has a function and meaning. The symbol is a sign that indicates the relationship between signifier and signified which arbitrary as a result of the community convention (Sobur, 2009) Every traditional dress has a certain identity and is recognized by the community as a characteristic that distinguishes it from other cultures. The uniqueness of this traditional clothing can be manifested through different materials, motifs, pictures, colors, or models. This traditional clothing is used from generation to generation and has become one of the identities that the owners of this culture are proud of. (Sibarani, 2018a, 2018b)Traditional clothing is one of the cultural elements from the results of wise human thought. Consequently, the cultural product is part of local wisdom. This traditional clothing in a social context will provide harmony which can be transformed into a sense of beauty (aesthetics). Therefore, this traditional clothing must be maintained because it is one of the identities that the supporters of this culture can be proud of. It is important to conduct an assessment of traditional clothing to provide knowledge to the younger generation about the meaning of the symbols contained in these traditional clothes.

Method

This study uses the Qualitative Paradigm with the Interactive model developed by (Miles, Huberman, & Saldaña, 2018) with four interactive stages, namely data collection, data condensation, data presentation (data display), and conclusion/verification (conclusion drawing/verification) as shown below.

With the application of the interactive model research method, four activities to achieve the research objectives are carried out, namely 1) data collection to find traditional products, 2) data condensation to find traditional products, 3) presentation of traditional product data, and

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4) drawing conclusions and verification through scientific evaluative interpretation to formulate or produce Toba Batak Souvenir products.

Result And Discussion

The people of Simalungun refer to clothes as paheian. Meanwhile, traditional clothing is called traditional paheian. In general, this traditional clothing functions as a body covering. But another function is as a means of expressing identity. Traditional clothing, especially traditional wedding clothes in the Simalungun community is used as a sign that has a meaningful and function to provide information to others. Peirce said that such a sign is called a Decent Indexical Legisign, which is a sign that means information and refers to the subject of the information (Rusmana, 2014; Sobur, 2009).Peirce said that a sign has three aspects, namely the sign itself, the object that is marked, and the meaning of the sign. The sign has a triadic relationship, namely ground, object, and interpretant (Sobur, 2009). The sign has representative and interpretative. Therefore, the meaning of the sign is very important to do.(Silaban, Sibarani, & Fachry, 2020).These traditional clothes are differentiated into men's and women's traditional clothes. The traditional groom’s clothing in Simalungun consists of gotong, doramani, rudang hapias, rante gotong, baju toluk balanga, hiou, suri-suri (hadang-hadang), ponding ulu ni begu, piso suhul gading, hassing, golang harissungan (golang baggal), and tintin tapak gajah. (Octavianna, Sibarani, Situmorang, & Hasibuan, 2020) Each of the attributes mentioned above will be applied to the groom, as shown in the following picture.

A. Description of the Symbols or Attributes of the Groom's Traditional Dress

The symbol or attribute of the groom's traditional clothing in Simalungun can be described as follows:

1. Bulang is a typical Simalungun head covering (hat) made of cloth (batik motif), measuring 100 x 100 cm, the vertical part is perpendicular. 2. Doramani is an ornament made of gold that has odd-numbered circles, namely, there are seven, five, and three circles. This circle symbolizes who is using whether the king or the ordinary people. 3. Rudang hapias is jewelry made of gold or silver as a combination of sunflowers and umbrellas. 4. Rante gotong is an accessory with white color and wrapped around tiger fangs. 558 Sinaga, W.; Sibarani, R.; and Damanik, R. (2021) Empowerment of Simalungun Traditional Clothes in Efforts …

5. Toluk balanga shirt is a type of suit with a circular collar and it’s shaped like toluk balanga with black color. 6. Hiou is a fabric made of woven thread, especially for men should be dark-colored, worn by wrapping it from the waist to the calf. 7. Ponding ulu ni begu is a belt made of gold or silver decorated with a carved tiger head. 8. Pisou suhul gading is a knife usually worn by kings and warlords made of elephant ivory and plated with silver. 9. Hasssing is a gold chain as a place to hang the watch and put it in the toluk balanga shirt pocket. 10. Golang harissungan (golang baggal) is a bracelet that is decorated with beads made of gold or silver and applied to the right wrist. 11. Tintin tapak gajah is a ring in the form of an elephant tread, made of gold or silver which is worn on the left ring finger.

While the traditional wedding clothes for the bride in Simalungun consist of bulang, soja clothes, hiou, suri-suri (hadang-hadang), bajut hundul, hudung-hudung, sinokkok, ponding, and golang.

bulang

soja clothes

hiou

suri-suri

bajut hundul

hudung-hudung

sinokkok

ponding

golang

Description of Symbols or Attributes of the Bride’s Traditional Dress

1. Bulang is a headcover is made of ragi panei, but now it is modified with various colored fabrics to be more beautiful and elegant. 2. Soja clothes is a black kebaya-shaped shirt, long sleeves with a low neck, decorated with palm trees on the back of the neck, and uses three-colored threads, namely white, red, and black. But lately have used other, brighter colors. 3. Hiou is a brightly colored cloth and dangled to the right. 4. Suri-suri is a cloth folded and used on the bride's right shoulder. It used to be black, but now it's using bright colors like red and green. 5. Bajut hundul is a kind of small basket as a place of betel, round with a diameter of + 10 cm, has a hanger, and has colorful layers, namely red, white, and black.

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6. Hudung-hudung is a type of earring made of gold or suasa (mixed gold) attached to the right and left ears. 7. Sinokkok is a kind of necklace, made of gold or silver, shaped like a brooding chicken. 8. Ponding is a chain wrapped around the waist, made of gold or silver. 9. Golang is a bracelet decorated with beads made of gold or silver and applied to the left wrist.

Form, Symbol, Function, and Meaning of the Simalungun Groom's Dress

Form Symbol Name Function Mean

be a parent who has as a hat that symbolizes responsibility, is maturity or a leader, symbol bulang authoritative, and has of change in status, from leadership qualities. young people to parents

increase the wearer's elegance, authority, and respect for leaders who charisma because it is doramani remain responsible to the made of gold and can people they lead. distinguish a person's social level

complement of the jumbalang or to encourage can be a protector for the rudang hapias the groom so that the user is family and the community always enthusiastic and full they lead of charisma.

declares an honorable as a means to resist the bad person because previously it things, given the strength rante gotong was only used by the king not to be sick, and being and at the same time as a loved by people or society. repellent of bad things

enhance the beauty and baju toluk politeness of the wearer meaning as bravery, balanga and as a marker of ethnic boldness, and wisdom. identity

hiou, suri-suri means a sense of (hadang- symbol of the transition from responsibility and openness hadang), young people to parents that is carried within the family and in society

binding of custom and ponding ulu ni to beautify the appearance religion, where customs and begu and describe the authority religion play an important of the wearer role in the life of the Simalungun people. to prevent if there is an the meaning of readiness, opponent who wants to pisou suhul bravery, and chivalry of a poison the king and keep gading, Simalungun man in the king safe from his upholding the truth opponents

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In the past, the wearer was a descendant of a king or enhance the authority and aristocrat, but now it can be hassing bravery to the wearer, interpreted that the wearer equipped with animal fangs is the descendant of a person who is honorable or upholds customs

symbolizes descendants of golang beautify the appearance kings and aristocrat or harissungan and describe the authority people who are honorable (golang baggal) of the wearer or upholding customs

enhance the beauty and the wearer already has a tintin tapak gajah authority of the wearer family or is married.

Form, Symbol, Function, and Meaning of the Simalungun Bride’s Dress

Form Symbol Name Function Mean be a parent or woman who show identity as well as to is responsible, has a find out the transfer of a character, and has loving. bulang, woman's status from a girl to Respect her husband and a wife. giving affection to the children. cover the genitals and protect the body as well as to show feminism for as firmness, elegance, and soja clothes, women when carrying out wisdom traditional parties

enhance the beauty and protect, provide warmth, hiou, elegance for the wearer and maintain family honor.

enhance the elegance and a sense of responsibility and suri-suri (hadang- beauty of someone who openness that is carried hadang), wears it and shows the within the family and in status or position. society

ready to be included in show someone’s identity every traditional ceremony bajut hundul, because only the empress as a companion to the may wear this bajut husband

hudung-hudung, as a jewelry and also enhance the beauty as well

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as a piece of jewelry for enhance the beauty as well sinokkok, women and also to as a marker of status in enhance the beauty and society elegance in appearance

as a binder for hiou ragi santik, enhance the beauty enhance the beauty as well ponding, and elegance in as a marker of status in appearance society

golang beautify the appearance enhance the beauty as well harissungan and describe the elegance as a marker of status in (golang baggal) of the wearer society

The relationship between form and meaning is not personal, but socially, and is born out of the mutual agreement (Hoed, 2008), Consequently every cultural owner, especially the younger generation, must know the conventional meaning, because it is possible that this meaning will change in the future according to the agreement. If the empirical reality changes, the cultural symbol of million will change.(Kuswanda, Harahap, Alikodra, & Sibarani, 2020; Marbun, Harahap, Badaruddin, & Sibarani, 2018)

Local Wisdom Values in Simalungun Traditional Marriage Dress

Local wisdom is a local idea that is wise, full of wisdom, has a good value, which is entrenched and followed by all members of the community. Local wisdom is the value created, developed, and maintained by the community which guides the life of the local community. Local wisdom can also be interpreted as wisdom or original knowledge of a community that comes from the noble values of cultural traditions to regulate the order of community life (Sibarani & Echo Sibarani, 2021; Sibarani, Simanjuntak, & Fachry, 2020) As an ancestral heritage, local wisdom functions to organize the social life of the community. The types of local wisdom include (1) prosperity, (2) hard work, (3) discipline, (4) education, (5) health, (6) mutual assistance, (7) gender management, (8) cultural preservation and creativity, (9) environmental care, (10) peace (11) politeness, (12) honesty, (13) solidarity, (14) harmony and conflict resolution, (15) commitment, (16) positive thoughts, and (17) gratitude. (Sibarani, 2020) Local wisdom which describes in Simalungun traditional clothes are:

Local Wisdom of Prosperity

Prosperity local wisdom is extracted from the cultural values of the ancestors which talk about the need for human prosperity. Prosperity can be defined as a state of security, prosperity, and safety. The prosperity found in Simalungun traditional clothing is indicated by the number of accessories that are used, both in gotong and on the belt such as ponding ulu ni begu and pisou suhul gading.

Local Wisdom of Peace

562 Sinaga, W.; Sibarani, R.; and Damanik, R. (2021) Empowerment of Simalungun Traditional Clothes in Efforts …

Peace is related to three things, namely harmony, security, and comfort. Peace will be realized if the people have a good personality. The meaning of peace is manifested into Simalungun traditional clothes through the 3 main components of these traditional clothes, namely gotong, toluk balanga shirt, and hiou. When this component symbolizes the philosophy of life of the Simalungun people, namely tolu sahundulan (sanina, tondong, pakon anak boru) 'three people one seat' (relatives who have the same clan, family of the wife, and relatives by marriage/family in-law). These three elements coexist in full harmony and peace.

Local Wisdom of Solidarity

Solidarity is one of the prominent characteristics in the Simalungun community. This solidarity is manifested in the traditional Simalungun clothing, especially through the bajut hundul. In bajut hundul there is betel and the lupak-lupak. However, within this thing, there was also a kind of poison and an antidote. This means that if one day someone wants to harm the king or husband, then the empress or wife will act by sending the poison in it to the person who intends to have that bad intention.

Local Wisdom of Politeness

The basis of life for the people of Simalungun is politeness. The Simalungun people believe that the source of life comes from politeness. If someone has politeness, then that person has a good personality. The values of politeness are manifested into the traditional clothes of the toluk balanga and soja clothes. The toluk balanga shirt worn by the groom is designed like a suit, so that when it is worn it creates authority and well mannered. Likewise, the soja clothes worn by the bride are designed like a kebaya that can cover the wearer's genitals, so that they look elegant and polite. The clothes of the two brides in Simalungun reflect Eastern culture.

Local Wisdom of Honesty

Hiou used by the bride and groom in the Simalungun community is a form of wisdom in the form of honesty. The tip of the hiou that is worn by the groom must point to the left or towards the wife, while the tip of the hiou worn by the bride must face to the right or face the husband. This means that men as the head of the household must always be honest with their wives and families, while wives must be open to their husbands. Thus, the married life will everlasting until the end of life.

Local Wisdom of Commitment

Commitment is a sense of responsibility. The groom will wear gotong, while the bride will wear a bulang as a symbol of the responsibility of both. By using the gotong and bulang, both of them have committed to change their status from young people to parents. In everyday life, all behavior must be adjusted to the function and role of parents.

Conclusion

Simalungun traditional clothing and its accessories are not only to fulfill aesthetic needs or uses, but also contain a certain spirit, which includes cultural values and honesty. Simalungun traditional clothing functions as a symbol of ethnic identity and to enhance your appearance. Meanwhile, the meaning of traditional clothing is to symbolize a change in status and instructions for any actions that will be taken when the status is as parents.Simalungun traditional clothing describes kinship cultural values that can be seen from the traditional clothing set which is divided into three, namely gotong with the accessories, the toluk balanga shirt, and the abit. The three components describe the kinship that manifested into the tolu sahundulan system which has a motto: Sanina pangalapon riah 'family (which have the same clan) deliberations', tondong pangalopan podah 'the brothers of the wife who asks for advice', and boru pangalopan gogoh 'the sisters of the husband as a place to ask for strength or energy.'

Acknowledgment

We would like to express our deep gratitude to Research Institution of University of Sumatera Utara for the grant and facility given for this research. We also acknowledge the assistance of our staff who helps us in technical work of this paper.

References

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