Christian-Muslim Relationships in Medan
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THE TRANSFORMATION of TRADITIONAL MANDAILING LEADERSHIP in INDONESIA and MALAYSIA in the AGE of GLOBALIZATION and REGIONAL AUTONOMY by Abdur-Razzaq Lubis1
THE TRANSFORMATION OF TRADITIONAL MANDAILING LEADERSHIP IN INDONESIA AND MALAYSIA IN THE AGE OF GLOBALIZATION AND REGIONAL AUTONOMY by Abdur-Razzaq Lubis1 THE NOTION OF JUSTICE IN THE ORIGIN OF THE MANDAILING PEOPLE The Mandailing people, an ethnic group from the south-west corner of the province of North Sumatra today, went through a process of cultural hybridization and creolization centuries ago by incorporating into its gene pool the diverse people from the archipelago and beyond; adopting as well as adapting cultures from across the continents. The many clans of the Mandailing people have both indigenous as well as foreign infusions. The saro cino or Chinese-style curved roof, indicates Chinese influence in Mandailing architecture.(Drs. Z. Pangaduan Lubis, 1999: 8). The legacy of Indian influences, either direct or via other peoples, include key political terms such as huta (village, generally fortified), raja (chief) and marga (partilineal exogamous clan).(J. Gonda, 1952) There are several hypotheses about the origin of the Mandailing people, mainly based on the proximity and similarity of sounds. One theory closely associated with the idea of governance is that the name Mandailing originated from Mandala Holing. (Mangaraja Lelo Lubis, : 3,13 & 19) Current in Mandailing society is the usage 'Surat Tumbaga H(K)oling na so ra sasa' which means that the 'Copper H(K)oling cannot be erased'. What is meant is that the adat cannot be wiped out; in other words, the adat is everlasting. Both examples emphasises that justice has a central role in Mandailing civilization, which is upheld by its judicial assembly, called Na Mora Na Toras, the traditional institution of 1 The author is the project leader of The Toyota Foundation research grant on Mandailing migration, cultural heritage and governance since 1998. -
IBNU AJAN.Tif
SEMIOTIC ANALYSIS OF THE MANDAILING’S TRADITIONAL HOUSE BAGAS GODANG SKRIPSI Submited in Partial Fulfillment of the requirement For the Degree of Sarjana Pendidikan (S.Pd) English Education program By: IBNU AJAN HASIBUAN 1402050064 FACULTY OF TEACHER TRAINING EDUCATION UNIVERSITY OF MUHAMMADIYAH NORTH SUMATERA MEDAN 2018 i ABSTRACT Hasibuan, Ibnu Ajan. 1402050064 Semiotic Analysis of Mandailing’s Traditional House Bagas Godang. Skripsi, English Education Program of the Faculty of the Teacher Training and Education, University of Muhammadiyah North Sumatera. Medan. 2018 The Objective of this research were to find out the kinds and the meaning of semiotic of Mandailing’s Traditional House Bagas Godang in Panyabuangan City especially Pidoli Dolok Village. This research used qualitative method in accordance with the theory of Charles Sanders Pierce and based on the semiotic fields especially Culture code such as architecture and ornamnet. The descriptive technique was carried out in analyzing data by Huberman and miles with the steps are reduction, display and verification data. The source of data was taken from the people who lives in Pidoli Dolok by Observation and interview. The finding of this research showed there are only six kids of semiotic in Bagas Godang are: Sinsign (1), Legisign (2), Icon (3), Index (1), Symbol (13), and decisgn (2) and the meaning of semiotic kind are conveying their hoping, advicing, rules/norm and govermet system with what have been presented in Bagas Godang (Symbol). It can be concluded that the following: there are three kind of semiotic from use of semiotic Bagas Godang as the sign: Representamen the meaning by human, object which present or is within “cognition” a person or group of people and interpretent of someone based on the object it sees fit with the fact. -
Chapter I Introduction
1 CHAPTER I INTRODUCTION 1.1 The Background of the Study Indonesia consits of many ethnic groups. Every ethnic groups has a particular language. Language is very important. Language is considered an important symbol of a minority group’s identity for maintain ( Holmes: 2001). For example Mandailingnase language is a part of culture. John said “Language as sentences and speech acts, as an extension of the more biologically fundamental forms of intentionality that we have in belief, desire, memory and intention, and to see those in turn as developments of even more fundamental forms of intentionality, especially, perception and intentional action”. Mandailingnese language was used by Mandailingnese people. Mandailingnese language used in regency of Mandailing Natal ( MADINA). Mandailingnese spreaded and moved the land in Medan . One of the destination was Bandar Khalipah located in Medan. They make their own community for years. It was proved by many people speak mandailingnese language in the era. When mandailingnese live Bandar Khalipah, They use their vernacular language to each other by using mandailingnese language. Although Mandalingnese community live side by side with Javanese. Javanese is one of the bigest population and Mandailingnese in Bandar Khalippah, followed by Mandailingnese. Mandailingnese people who live in Bandar Khalipah ever used mandailing language to Mandailingnese people. But now mandailingnese people can not used 1 2 it anymore. It is proved which the next generation especially teenagers can not used it anymore. According to Abrams & Strogatz (2003) language shift as a competition process in which the numbers of speakers of each language vary as a function both of internal (as the net outcome of birth, death, immigration and emigration rates of native speakers), and of gains and losses owing to language shift . -
A Description of Manulangi Natua -Tua Ceremony By
A DESCRIPTION OF MANULANGI NATUA -TUA CEREMONY BY BATAK TOBA SOCIETY A PAPER BY JURAIDA ELPIANA TAMBA REG.NO : 162202033 DIPLOMA III ENGLISH STUDY PROGRAM FACULTY OF CULTURAL STUDIES UNIVERSITY OF NORTH SUMATERA MEDAN 2019 1 Universitas Sumatera Utara 2 Universitas Sumatera Utara 3 Universitas Sumatera Utara AUTHOR’S DECLARATION I am JURAIDA ELPIANA TAMBA declare that I am the sole author of this paper. Except references are made in the text of this paper, this paper contains no material published elsewhere or extracted in whole or in part from a paper by which I have qualified for or awarded another degree. No other person’s work has been used without due acknowledgement in the main text of the paper. This paper has not been submitted for the award of another degree in any tertiary education. Signed : …………….. Date : July 2019 i Universitas Sumatera Utara COPYRIGHT DECRALATION Name : JURAIDA ELPIANA TAMBA Title of paper : A DESCRIPTION OF MANULANGI NATUA-TUA CEREMONY BY BATAK TOBA SOCIETY Qualification : D-III / Ahli Madya Study program : English I am willing that my paper should be available for reproduction at the discretion of the librarian of the Diploma III English Department Faculty of Culture Study USU on the understanding that users are made aware of their obligation under law of the Republic of Indonesia. Signed : …………………. Date : July 2019 ii Universitas Sumatera Utara ABSTRAK Kertas karya ini berjudul “A Description Of Manulangi Natua-tua Ceremony By Batak Toba Society”. Batak Toba memiliki suatu tradisi yaitu Manulangi Natua-tua . Manulangi Natua-tua merupakan satu salah kebiasaan masyarakat Batak Toba, kebiasaan ini dianggap juga sebagai suatu upacara adat yang resmi pada budaya Batak Toba dimana anak-anak datang kerumah orang tua mereka untuk memberi makan orang tua mereka . -
Images of God in Toba Batak Storytelling
PB Wacana Vol. 17 No. 2 (2016) Johann AngerlerWacana Vol., Images 17 No. of God 2 (2016): in Toba 303–335 Batak storytelling 303 Images of God in Toba Batak storytelling Johann Angerler Abstract This paper examines the ways in which God the Creator, the High God, is described in Toba Batak folk-tales. The sources for this investigation are stories recorded in pre-colonial (around 1850), colonial and post-colonial times (up to 2014). In different stories the High God can appear under various names, forms and gender, and resides in various places never inhabited by humans. Unlike a Deus otiosus, the Toba Batak High God is not “inactive” after creation, but continues to be involved in the life of mankind through local or supra-local manifestations. Although he rules the realm of death, he is nevertheless regarded as the source of life, fertility, health and prosperity. There are also stories about manifestations of God in which he shares the experience of suffering with human beings. The main Toba Batak community rituals in pre-colonial times were addressed to a manifestation of the High God. Keywords Toba Batak stories; oral tradition; ritual; High God; manifestations of God; history of religion. Introduction I would like to prelude my paper with two quotations. Both are from Toba Batak peasants, simple men not shamans or other Batak intellectuals. In September 1990 I had the opportunity to witness a ritual buffalo sacrifice in a village in Limbong, on the slopes of the holy mountain Pusuk Buhit, situated on the western shore of Lake Toba. -
ADORNMENT a S I a N
VOLUME 18 VOLUME NO. 3 SEPTEMBER 2009 THE JOURNAL OF THE ASIAN ARTS SOCIETY OF AUSTRALIA TAASA Review ADORNMENT CONTENTS Volume 18 No.3 September 2009 3 EDITORIAL: ADORNMENT TAASA REVIEW THE ASIAN ARTS SOCIETY OF AUSTRALIA INC. Josefa Green Abn 64093697537 • Vol. 18 No. 3, September 2009 ISSN 1037.6674 4 MAGIC, MYTH & MICROCOSMS IN SOUTHEAST ASIAN JEWELLERY Registered by Australia Post. Publication No. NBQ 4134 Anne Richter editoriAL • email: [email protected] 7 NOMAD CULTURE, GREEK STYLE: STEPPES JEWELLERY AND ADORNMENT General editor, Josefa Green Heleanor Feltham publications COMMITTEE 10 GIFT OF THE GODS: JEWELLERY TRADITIONS FROM BOROBUDUR, THE BAYON & BALI Josefa Green (convenor) • Tina burge Melanie Eastburn • Sandra Forbes • Ann MacArthur Wendy Parker Jim Masselos • Ann Proctor • Susan Scollay Sabrina Snow • Christina Sumner 13 INDIA’S INSATIABLE PASSION FOR JEWELLERY DESIGN/layout Anne Schofield Ingo Voss, VossDesign PRINTING 15 HALCYON DAYS: KINGFISHER FEATHER JEWELLERY & ORNAMENTS OF CHINA John Fisher Printing Sheena Burnell Published by The Asian Arts Society of Australia Inc. 18 ALL THAT GLITTERS: A LOOK AT STRAITS CHINESE BEADWORK AND EMBROIDERY PO Box 996 Potts Point NSW 2011 www.taasa.org.au Hwei-F’en Cheah Enquiries: [email protected] 20 A HERITAGE PRESERVED: CHINESE REGALIA AT THE GOLDEN DRAGON MUSEUM, BENDIGO TAASA Review is published quarterly and is distributed to members Ben Langan of The Asian Arts Society of Australia Inc. TAASA Review welcomes submissions of articles, notes and reviews on Asian visual and 22 IN THE PUBLIC DOMAIN: A MONGOLIAN ‘QUEEN OF GREAT BLISS’ AT THE NGA performing arts. All articles are refereed. -
The Representation Study of Educational Value in Saur Matua Customs at the Death Ceremony As the Identity of Batak Toba Community in Bukittinggi City
Advances in Social Science, Education and Humanities Research, volume 463 Proceedings of the Eighth International Conference on Languages and Arts (ICLA-2019) The Representation Study of Educational Value in Saur Matua Customs at the Death Ceremony as the Identity of Batak Toba Community in Bukittinggi City Dina Astuty1*, Indrayuda2 1Postgraduate Program of Universitas Negeri Padang, Padang, Sumatra Barat 25131, Indonesia 2FBS Universitas Negeri Padang, Padang, Sumatra Barat 25131, Indonesia *Corresponding author. Email: [email protected] ABSTRACT The traditional of saur matua is was a traditional ceremony for the dead has given birth to grandchildren of both boys and girls. Saur means complete/perfect in kinship, has a grandchild. Because the deceased is perfect in kinship so it must be implemented perfectly. This study aims to analyze the educational values contained in the structure of the saur matua traditional procession that identity of the Batak Toba community in the city of Bukittinggi. This study uses a qualitative method. The informants in the this study were Napi najolo parsinabung, Hula-hula, Dongan Tubu, Boru, Ikatan Punguan Marga Batak administrators with Batak Toba community who carry out the Saur Matua traditional ceremony. The result of this study that the saur matua has been done by the Batak Toba community who live in Bukittinggi. Saur matua custom is closely related to cultural teachings and traditional Batak teachings in the form of moral education, religious, and social. This is proven that the Batak Toba community can be guided by a series of Saur Matua traditional ceremonies to lead a wise group life in acting, coustesy, togetherness in group life, have good morals and be considerate towards others. -
The Genealogy of Muslim Radicalism in Indonesia A
The Genealogy of Muslim Radicalism in Indonesia THE GENEALOGY OF MUSLIM RADICALISM IN INDONESIA A Study of the Roots and Characteristics of the Padri Movement Abd A’la IAIN Sunan Ampel Surabaya, Indonesia Abstract: This paper will trace the roots of religious radicalism in Indonesia with the Padri movement as the case in point. It argues that the history of the Padri movement is complex and multifaceted. Nevertheless, it seems to be clear that the Padri movement was in many ways a reincarnation of its counterpart in the Arabian Peninsula, the Wahhabi> > movement, even though it was not a perfect replica of the latter. While the two shared some similarities, they were also quite different in other respects. The historical passage of the Padris was therefore not the same as that of the Wahhabi> s.> Each movement had its own dimensions and peculiarities according to its particular context and setting. Despite these differences, both were united by the same objective; they were radical in their determination to establish what they considered the purest version of Islam, and both manipulated religious symbols in pursuit of their political agendas. Keywords: Padri movement, fundamentalism, radicalism, Minangkabau, Wahhabism.> Introduction Almost all historians agree that Islam in the Malay Archipelago – a large part of which subsequently became known as Indonesia – was disseminated in a peaceful process. The people of the archipelago accepted the religion of Islam wholeheartedly without any pressure or compulsion. To a certain extent, these people even treated Islam as belonging to their own culture, seeing striking similarities between the new religion and existing local traditions. -
Missionary Commemoration in a Colonial World
l I ' Missionary Commemoration in a Colonial World Collective memory and Dutch colonial discourse on the Indonesian archipelago in obituaries of Calvinist missionary workers published between 1930 and 1951 Iris Busschers Thesis Research Master Religion and Culture Rijksuniversiteit Groningen Supervisor: prof. dr. Y.B. Kuiper Second Supervisor: prof. dr. M.P.A. de Baar 6 December 2011 Table of Contents Chapter 1: Introduction 2 Chapter 2: The Dutch Mission in the Indonesian Archipelago in Context 16 Chapter 3: Collective Memory and Identity in Obituaries 32 Chapter 4: Negotiating a Missionary Identity 51 Chapter 5: Marginality, Encompassment and Distinction in a Civilising Mission 70 Chapter 6: (Re )negotiating Converted Colonialism: Grappling with Decolonisation 90 Chapter 7: Conclusions 108 Appendix A: Map of the Mission Sites and Independent Churches 119 Appendix B: Glossary 121 Appendix C: Statistics Concerning Missionary Workers in the Indonesian Archipelago, 1930-1950 122 Appendix D: Statistics Concerning the Studied Obituaries 124 Appendix E: The Obituary of Missionary Albert de Neef 125 Appendix F: Research Proposal 126 Bibliography 130 1 originated at the end of the eighteenth century. Although he points out that the Dutch missionaries felt a "colonial responsibility" towards the Dutch East Indies, he did little to explain this responsibility. For Kraemer, the relationship between colonialism and mission existed predominantly in activities the mission employed when settling the inland of islands other than Java; methods that were subsequently used by the colonial administration. He did not question portrayals of "primitivism" on the islands, defining the Toba Batak people as follows: 'The Toba Batak were a pure heathen, largely unaffected people, "primitive", but forceful, even of a wild nature, fragmented in different clans accompanied by all the wars between villages and insecurity this entailed. -
Merantau : Aspects of Outmigration of the Minangkabau People
MERANTAU : ASPECTS OF OUTMIGRATION OF THE MINANGKABAU PEOPLE by Auda Murad A thesis submitted in partial fulfilment of the requirements for the degree of Master of Arts in Demography in the Australian National University Canberra, May 1978. i D E C L A R A T I O N % Except where otherwise indicated, this thesis is my own work. Auda Murad May, 1978 ACKNOWLEDGEMENTS At the preliminary stage of this thesis, the scholar has benefited from the assistance of a number of persons in the Demography Department of Research School of Social Sciences at the Australian National University. My greatest debt of gratitude is to my supervisor, Dr. Peter F. McDonald, Department of Demography, for his supervision of the thesis and for his interest, encouragement, patience and guidance at all times during the period of study. I am also indebted to Dr. V.J. Hull and Dr. David Lucas, in the Department of Demography, for their constructive criticism and comments on various aspects of the thesis so that the study has been improved considerably. I sincerely thank Dr. A. Maude, School of Social Sciences at the Flinders University, who provided some information and data necessary for this study. My thanks also go to Mrs. Pat Ashman, secretary, who has been a help in many respects and typed the final version of my thesis. Finally, I wish to thank the Australian Government for providing me with the Colombo Plan Scholarship which has enabled me to study at the Australian National University. iii ABSTRACT Merantau is a unique form of migration found in the Minangkabau society. -
3.1.25 the Concept of Banua in Mandailing Architecture
A. Indigenous Architecture as Basic Architectural Design 3.1.25 THE CONCEPT OF BANUA IN MANDAILING ARCHITECTURE Cut Nur’aini Department of Architecture and Planning, ITM Medan; Student of Postgraduate School in Architecture and Planning, Gadjah Mada Universit INDONESIA [email protected], [email protected] Achmad Djunaedi Department of Architecture and Planning, Gadjah Mada University INDONESIA [email protected] Sudaryono Department of Architecture and Planning, Gadjah Mada University INDONESIA [email protected] T. Yoyok W. Subroto Department of Architecture and Planning, Gadjah Mada University INDONESIA [email protected] ABSTRACT Mandailing architecture as an unique culture in North Sumatera have several potencies that rarely publised. The potencies like traditional settlements, traditional buildings and also the concept of Banua are very interest to discussed. The concept of Banua was one of an indigenous architecture as basic architectural design in Mandailing settlements. Banua has been used to organize Mandailing settlement and also has been shown in life setting of Mandailing community, not only in micro scale, like their houses; but also in macro scale, like their spatial environment. This paper discussed about the concept of Banua in Mandailing Architecture. The concept of Banua is a cosmology of three world, namely (1) Banua Parginjang, (2) Banua Partonga and (3) Banua Partoru. Banua Parginjang (upper world) was a God world; God have control over this upper world who called Datu Natumompa Tano Nagumorga Langit. Datu Natumompa Tano Nagumorga Langit believed as creator and one in authority of earth and sky. This world is simbolized with white colour. Banua Partonga (middle world) was a human world, world for work with many activities everyday. -
A Description of Batak Toba Wedding Ceremony
A DESCRIPTION OF BATAK TOBA WEDDING CEREMONY A PAPER BY GRATIA HUTABARAT REG.NO : 162202025 DIPLOMA III ENGLISH STUDY PROGRAM FACULTY OF CULTURAL STUDIES UNIVERSITY OF NORTH SUMATERA MEDAN 2019 Universitas Sumatera Utara Universitas Sumatera Utara Universitas Sumatera Utara AUTHOR’S DECLARATION I am GRATIA HUTABARAT, declare that I the sole author of this paper. Except where the reference is made in the text of this paper, this paper contains no material published elsewhere or extracted in whole or in part from a paper by which I have qualified for or awarded another degree. No other person’s work has been used without due acknowledgement in the main text of this paper. This paper has not been submitted for the award of another degree in any tertiary education. Signed : Date : July 2019 i Universitas Sumatera Utara COPYRIGHT DECLARATION Name : GRATIA HUTABARAT Title of Paper : A Description Of Batak Toba Wedding Ceremony 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 Faculty of Cultural Study University of Sumatera Utara the understanding that users are made aware of their obligation under law of the Republic of Indonesia. Signed : Date : July 2019 ii Universitas Sumatera Utara ABSTRACT Every tribe in Indonesia has many different wedding customs. This is greatly influenced by geographical conditions, religion, and language. In essence, marriage is a sacred ceremony, because marriage is inseparable from human life. In the title of this paper is A Description of Toba Batak Wedding Ceremony.