A DESCRIPTION OF TOBA WEDDING CEREMONY

A PAPER

BY

GRATIA HUTABARAT REG.NO : 162202025

DIPLOMA III ENGLISH STUDY PROGRAM FACULTY OF CULTURAL STUDIES UNIVERSITY OF NORTH SUMATERA 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

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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 .

Signed :

Date : July 2019

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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. The author of this paper uses a method of collecting some material from books and via the internet related to the title of this paper. Through this paper, the writer describes the process carried out before the wedding ceremony, at the ceremony marriage and after the wedding ceremony. Process carried out before the wedding ceremony was Mangaririt, Mangalehon tanda, Marhusip, Martumpol, Marhata Sinamot, Martonggo Raja, Marsibuhai-buhai. In wedding ceremony is Giving Tudu-Tudu Ni Sipanganon, Giving Dengke, Eating Together, Dividing Jambar, Manjalo Tumpak, Pingan Panungkunan, Giving Ulos. The process after the wedding ceremony is paulak une and stepping stairs. The process is to make it easier for the community to settle obligations according to the applicable marriage customs. The purpose of the writer in this paper is to introduce the custom of Toba Batak to people who are not Batak Tribes and to the Nation.

Keywords : Tribes, Customs, Batak Toba, Wedding Ceremony.

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Universitas Sumatera Utara ABSTRAK

Setiap suku di Indonesia, mempunyai banyak adat pernikahan yang berbeda-beda. Ini sangat dipengaruhi oleh kondisi geografis, agama, dan bahasa. Pada Hakikatnya, pernikahan adalah upacara sakral, karena pernikahan tidak terlepas dari kehidupan manusia. Dalam judul kertas karya ini adalah deskripsi upacaraS pernikahan Batak Toba. Penulis makalah ini menggunakan metode pengumpulan beberapa materi dari buku dan melalui internet yang berhubungan dengan judul kertas karya ini. Melalui kertas karya ini, penulis mendeskripsikan proses yang dilakukan sebelum upacara pernikahan, pada upacara pernikahan dan setelah upacara pernikahan. Proses yang dilakukan sebelum upacara pernikahan adalah Mangaririt, Mangalehon tanda, Marhusip, Martumpol, Marhata Sinamot, Martonggo Raja, Marsibuhai-buhai. Pada Upacara Pernikahan Adalah Memberikan Tudu-Tudu Ni Sipanganon, Pemberian Dengke, Makan Bersama, Pembagian Jambar, Makanan Adat, Manjalo Tumpak, Pingan Panungkunan, Pemberian Ulos. Proses setelah upacara pernikahan adalah Paulak Une dan Maningkir Tangga. Proses tersebut untuk mempermudahkan masyarakat menyelesaikan kewajiban dengan sesuai adat pernikahan yang berlaku.Tujuan penulis dalam kertas karya ini adalah untuk memperkenalkan adat batak toba ke masyrakat yang bukan suku batak dan ke Bangsa. Kata Kunci : Suku, Adat, Batak Toba, Pernikahan.

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Universitas Sumatera Utara ACKNOWLEDGEMENTS

First of all, I would like to Thank to God, who gives me health, strength, and capability to finish this paper as my last assignment to finish my study at English

Diploma III Department, University of North Sumatera.

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

 Dr. Budi Agustono, M.S. as dean Faculty of Cultural Study,

 Dra. Swesana Mardia Lubis, M.Hum as the head of Diploma III

English Study Program and my supervisor too, who gives me a lot of

knowledge, her time, advice, to correct this paper during the process of

writing and I say thank you my supervisor.

 All of the Lectures in English Diploma Study Program for giving me

instruction, and knowledge.

 And then I would like to say thank you to my lovely family especially to

my beloved parents, T. Hutabarat, S.E. and H. Br Hutagalung. Thank

you for all your motivation, advice, prays, and loves. I present this paper

for you.

 Thank you to my beloved brother Oloan E. Hutabarat, S.H., M.H. and

Dr. Jesurun Bangun Daud Hutabarat, MKed(OG), Sp.OG for your

support, pray and love.

 Thank you to my beloved sister Dr. N.D.M. Romauli Hutabarat

STP,M.Eng. and Anggina Theresia Hutabarat, S.E. I really thank

you for your support, pray and love.

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Universitas Sumatera Utara  Thank you to my beloved niece Aika Ambarita, Nathan Ambarita,

Oloi Hutabarat, Olin Hutabarat, Olki Hutabarat, Jesty Hutabarat and

Joanna Hutabarat who made me laugh and made fun of me working on

this paper.

 I would like to say thank you to all my friends in Diploma III English

Study Program / Solidas 2016. Thank you for your support that help me

to complete this paper. I will be missing you all.

 I would like to say thank you to my friends Edward Surbakti, Junan

Ginting, and Rosanna Mei Kosta. Thank you for your support me.

 I would like to say thank you to my beloved friends Devi Chandra. Thank

you for your support me.

 I would like to say thank you to my friends Sri Tarigan and Naposo

GKPI Marturia . Thank you for your support me.

Finally, I do realise that this paper is still far from being perfect. Therefore I welcome any constructive criticism and suggestions towards this paper. Hopefully this paper can inspire and give knowledge for anyone in the future.

Medan, July 2019

The Writer

Gratia Hutabarat Reg. 162202025

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Universitas Sumatera Utara TABLE OF CONTENTS

AUTHOR’S DECLARATION ...... i COPYRIGHT DECLARATION ...... ii ABSTRACK...... iii ABSTRAK ...... iv ACKNOWLEGEMENTS...... v TABLE OF CONTENTS ...... vii 1. INTRODUCTION ...... 1 1. 1 Background of the Study ...... 1 1. 2 The Problem of the Study ...... 3 1. 3 The Objective of the Study ...... 3 1. 4 The Scope of the Study ...... 3 1. 5 The Significance of the Study ...... 3 1. 6 The Method of the Study ...... 4

2. REVIEW OF RELATED LITERATURE ...... 5 2. 1 Definition of culture ...... 5 2. 2 Definition of Customary ...... 6 2. 3 History of Batak Toba ...... 7 2. 4 Batak Toba Social Community System ...... 8 2. 5 Marriage According Batak Toba People ...... 9 2. 6 Customary Meaning for Batak People ...... 10 2. 7 Religion ......

3. THE DESCRIPTION OF TOBA BATAK WEDDING CEREMONY ...... 13 3. 1 Mangaririt ...... 15 3. 2 Mangalehon Tanda ...... 16 3. 3 Marhusip ...... 17 3. 4 Martumpol ...... 18 3. 5 Marhata Sinamot ...... 19 3. 6 Martonggo Raja ...... 19 3. 7 Marsibuhai – buhai ...... 21 3. 8 Wedding Party ...... 22 3. 9 Paulak Une ...... 24 3. 10 Maningkir Tangga ...... 25

4. CONCLUSION AND SUGGESTION ...... 27 4.1 Conclusion ...... 27 4.2 Suggestion ...... 28 BIBLIOGRAPHY ...... 29 APPENDICES A. Photo of Wedding Ceremony

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Universitas Sumatera Utara CHAPTER I

INTRODUCTION

1.1 Background of Study

Indonesia is famous for its very diverse cultural wealth. From Sabang to

Merauke it has its own characteristics and identity of each tribe. The regions in

Indonesia are mostly dominated by Javanese and Batak tribes.

In almost all provinces people from these two tribes are found. But actually not only these two tribes dominate most parts of Indonesia. Some tribes such as

Minang, Lampung, Sunda, Madura, also dominate most regions in Indonesia. In this paper, we will explain more about the Batak Tribe in North .

The Toba Batak tribe is one of the major tribes in Indonesia. Tribe Batak are part of six (6) sub-tribes namely: Toba Batak, Karo Batak, Simalungun Batak,

Pakpak Batak, Angkola Batak and Mandailing. Sixth tribe this occupies each parent area on the mainland of Province. The Toba Batak tribe lives in , Toba Regency , , and

Humbang Hasundutan Regency.

Every society in the world must have a different culture than other communities. Culture is a complex whole includes knowledge, beliefs, arts, morals, laws, customs and other abilities and habits acquired by humans as community member. Likewise, the Toba Batak tribe, though it is part of the six

Batak sub-tribes, the Toba Batak tribe certainly has own culture that distinguishes it from five other Batak sub-tribes.

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Universitas Sumatera Utara The have customs inherited from his ancestors.

Customs are various social cultural activities including agreed cultural ceremonies become traditions and apply accordingly common in the community. While tradition is everything like custom, beliefs, habits, ceremonies and so on for generations inherited.

Traditional Batak ceremony, both marriage ceremony (marunjuk), pasahat sulang-sulang pahompu and the death ceremony are the traditions of grandmother the ancestors of the Batak people who were passed down from hundreds of years ago. For the Toba Batak community, the most important traditional ceremony is marriage because only people who are married have the right to hold or carrying out other traditional ceremonies.

Wedding ceremonies for Toba Batak people are considered sacred, where marriage cannot be done like that, but has rules and takes time. According to Drs.

Richard Sinaga ( 2007 ) stages stages of carrying out the wedding ceremonies of the Toba Batak community, starting from mangaririt, marhusip, marhata sinamot, martumpol, marsibuha-buhai, performance Marunjuk parties.

Marriage in the Toba Batak is the initial stage where the bride and groom began to enter the Batak custom in full. As with other tribes, the Toba Batak places the process and stages of marriage as something sacred and meaningful.

Because starting a family in the Toba Batak tradition means starting a stage of establishing a small indigenous social environment which will later be able to support the greater Horja tradition within the scope of Dalihan na Tolu and its implementation in the Suhi ni Ampang na Opat manner.

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Universitas Sumatera Utara In general, the shortened stages of the adat program when viewed in terms of time are very beneficial because they provide the community with the opportunity to pursue other needs. young people no longer know how the stages of marriage should be in accordance with the original cultural values of the Toba

Batak.

I chose this title because it was to enrich the reader's basic knowledge of the traditional Toba Batak wedding ceremony and to remind readers that traditional wedding ceremonies were very interesting to follow as a way to prove their existence as members of a plural society.

1.2 The Problem of The Study

The problem of the study is :

How are the proccess of wedding ceremony in the Toba Batak tradition?

1.3 The Objective of Study

To describe about the process of wedding ceremony in Toba Batak Tradition.

1.4 The Scope of The Study

I will discuss only about the process of wedding ceremony in the Toba Batak

Tradition.

1.5 The Significance of Study

This paper is only a reference. By studying this paper, I hope the readers will get additional knowledge about wedding ceremonies in the Toba Batak, so that they understand their own indigenous culture. I also hope that by reading this article, the reader can keep the customs in order to preserve the culture of their ancestors.

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Universitas Sumatera Utara 1.6 The Method of Study

The writer uses qualitative description method in doing in this paper. The writer takes the data from various written sources such as books, the other proposals and websites and journals from internet. It means that the writer use

Literature study Method as the method of study.

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Universitas Sumatera Utara CHAPTER II

REVIEW OF RELATED LITERATURE

2.1 Definition of Culture

Culture is derived from Sanskrit namely Buddhayah which means that everything that has to do with human reason and mind. Literally, culture is a way of life that belongs to a group of people who are inherited from generation to generation to the next generation. The differences between religion, ethnicity, politics, clothing, songs, language, buildings, and works of art will make the formation of a culture.

According to Andreas Eppink, culture contains the whole notion of social values, social norms, science as well as overall social, religious, and other structures, in addition to all intellectual and artistic statements that characterize a society.

Additionally, Croydon (1973: 4) say culture is a system of integrated patterns, most of which are below the threshold of consciousness, but all that regulate human behavior as stringed are manipulated from the puppet controls of their movements.

In traditional Toba Batak, a marriage ceremony is preceded by an engagement ceremony. This ceremony is special and autonomous; ends with a procedure that guarantees, both the beginning of the union of the two brides into the new environment, as well as the separation and transition from the permanent transition period, as will be confirmed in the marriage ceremony.

Thus, the marriage ceremony consists of "procedures for permanent or

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Universitas Sumatera Utara permanent union" into the new (social) environment, and the procedures for personal unification.

2.2 Definition of Customary

Definition of Adat according to the Big Dictionary

(KBBI) is a form of cultural ideas consisting of cultural values, norms, laws, and rules with one another relating to a system. Rules (deeds) are commonly followed and carried out from time immemorial in a certain area.

According to the Shah "In Nurlin Ibrahim, 2009: 5 Expressing that adat is the traditional sacred social rules means that it is an ancestral provision and is adhered to from generation to generation. It is a tradition that regulates indigenous peoples of Indonesia which are felt by its members to be very binding. As social rules that are considered sacred, the implementation of this custom should be carried out based on customary norms that apply in each region without regard to stratification in people's lives.

In Verkuyl's opinion, as quoted by Mangapul Sagala that the word "adat" comes from Arabic "exists" which means the way that has been common or habits that occur in society. While marriage, as long as he said "married", means forming a family with the opposite sex, married or married and aiming to continue the offspring.

Marriage means a bond between two people of different sexes, or between a man and a woman, they commit themselves to unite in life together. The process they went through in order to bind themselves, of course according to the provisions contained in the community. Men who have bound themselves

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Universitas Sumatera Utara with a woman, after going through the procedure specified in customary law

are called husbands and women who are bound by themselves are called

wives.

2.3 History Of Batak Toba

History of research, efforts for that for some people is a futile job. But if you think deeper, everyone will definitely ask where I come from, my tribe and others.

The historical version says Si Raja Batak and his entourage came from , continued to Peninsular Malaysia and then crossed into Sumatra and inhabited

Sianjur Mula-Mula, about 8 km west of Pangururan, now on the outskirts of Lake

Toba. Another version says from India through Barus or from Alas Gayo to travel south to settle on the shores of .

It is estimated that Si Raja Batak lived around 1200 (early 13th century). Raja

Sisimangaraja XII is one of the descendants of Si Raja Batak who is the 19th generation (died 1907), so his son named Si Raja Buntal is the 20th generation.

The stone is inscribed (inscription) in the Port of 1208 which Prof. reads

Nilakantisari (Professor of Antiquities from Madras, India) explained that in 1024 the kingdom of COLA from India invaded Srivijaya which caused the settlement of 1500 Tamils in Barus. In 1275 Mojopahit attacked Srivijaya, until he controlled the Pane area, Haru, Padang Lawas. Around 1,400 the Nakur kingdom ruled east of Lake Toba, Tanah Karo and parts of Aceh. With regard to the years and the above events, it is estimated that Si Raja Batak was a royal activist from the East of Lake Toba (Simalungun now), from the South of Lake Toba (Portibi) or from the West Lake Toba (Barus) who took inland, due to conflict with Tamils in

Barus. As a result of Mojopahit's attack on Srivijaya, Si Raja Batak was then a

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Universitas Sumatera Utara Srivijaya official stationed in Portibi, Padang Lawas and east of Lake Toba

(Simalungun).

The title of the King to Si Raja Batak is given by his descendants because of respect, not because the people slave to him. Likewise the descendants of Si Raja

Batak such as Si Raja Borbor, Si Raja Oloan and so on, although they do not have the territory of the kingdom and the people ruled. Furthermore, the Tarombo

Borbor Marsada book, the children of Si Raja Batak are 3, namely: Guru Tatean

Bulan, Raja Isumbaon and Laut Toga. Of these three people it is believed that the formation of Batak clans is formed.

2.4 Batak Toba Social Community System

Adat for Toba Batak people is a law that must be maintained throughout

his life. Adat is accepted as an obligation so that community life is balanced,

which will then be taught to his offspring. Batak people who hold adat well

and behaving accordingly is called the term maradat, and if someone

considered not behaving according to customs will be referred to as the term

naso maradat, which is a disgrace to a person the Toba Batak tribe.

Toba Batak custom includes rules or order community, where everything

is included in a structure called Dalihan Na Tolu. Dalihan Na Tolu is a

framework includes relations of blood relatives and marital relationships tie a

kinship group. For the Toba Batak people, Dalihan Na Tolu's customs cannot

be separated from people's lives especially those relating to the customary

system of traditional customs. Dalihan Na Tolu which means three stoves,

symbolizing three elements or three groups relatives in the traditional Toba

Batak, which consists of hula-hula, dongan sabutuha, and boru.

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Universitas Sumatera Utara Dalihan Na Tolu appears because of the marriage connecting two large families. Through marriage will formed a new kinship system, because it has been united two fruits from na tolu through marriage. Someone's position inside this structure is not the same for each situation because it depends on who he is related. Activities that show the application of the principle of transition you can see it in marriage, death, and so on. Dalihan Na Tolu is the regulator of all the inner life of the community Toba Batak community. The relationship between the three parties can be seen in the principle of Dalihan

Na Tolu that reads: Somba Marhula-hula, Elek Marboru, Manat Mardongan

Tubu, which means respect for hula-hula, love to boru, and polite to dongan tubu. Hula-hula is women's giver group. All Toba Batak people must show respect, submission and loyalty to his hula. Boru is a party female recipients or buyers, and dongan sabutuha are parties as high as or one offspring.

2.5 Marriage According to Batak Toba People

In Toba Batak communities wherever they are, the function of marriage namely as a determinant of rights and obligations in the community in order to continue the lineage. Aside from being a successor to genealogy, marriage also functions as a bridge in the implementation of adat Dalihan Na Tolu to the Toba Batak community.

The ideal marriage for Toba Batak people is marriage with Pariban.

Marriage of Batak people is marriage with people which is outside its own clan. In the Toba Batak marriage system there is a prohibition on marriage with the same clan, because they are considered brothers own. If an incest

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Universitas Sumatera Utara marriage occurs, they will be banished. Marriage is as high as prohibited

because of the belief that each people who have the same clan still have a

relationship blood so that there is concern that the offspring is produced from

people who do marriage as high as their growth do not perfect, idiots might

even be paralyzed, (Simangunsong, 2016: 43).

2.6 Customary Meaning for Batak People

The lives of the Batak people are filled with various types of traditional ceremonies, ranging from the period in the womb, birth, marriage, death and others. Traditional ceremonies are carried out so that someone or a group of people is protected from danger or harm that will happen to them. Instead, they get blessings and salvation. This is one of the universal principles behind the implementation of each traditional ceremony.

Batak people are often filled with various kinds of traditional events, especially in relation to traditional wedding parties. The traditional wedding ceremony is very important for the Batak people, because only people who are married have the right to hold a traditional ceremony. The wedding party of a pair of brides is a kind of bridge that brings Dalihan Na Tolu from the parents of the groom with Dalihan Na Tolu from the bride's parents. This means that because of that marriage, Dalihan Na Tolu from the groom's parents feels that she is related to Dalihan Na Tolu from the bride's parents, and vice versa

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Universitas Sumatera Utara 2.7 Religion

Batak Toba people impersonally acknowledge the existence of power outside human power. Thus, this reality can be seen thoroughly from the people who give up the power intended. In this case, each individual has to obey the power by respecting it in their daily life. Thus, respectful ways can be differentiated worship in realizing the power sense. In fact, everybody has the worship ceremony with his own way in order to get protections of natural risk, contagious diseases, or animals attack. It is also done to get bless in marriage and good fortune as well.

Religion includes a part of religious life, both the traditional religion and the religion that comes later which regulates its relationship with the creator and its relationship with humanity and the environment. Religious values are very high, in people's lives is the Batak Toba community which has ancestral beliefs that continue to color that behavior, religious people even though religious behavior is very strongly opposed by Protestant Christianity as religion follows widely on the ground. Religious behaviors include: returning ancestral bones, giving offerings to parents and hula-hula, giving ulos to boys and girls, and various other customary behaviors.

The belief adopted by the Batak tribe before getting to know and is a belief about the universe created by Debata Mula So Na Bolon and residing in the sky, even in a society where there is no hope included. they have a system of belief and religion about Mula jadi Na bolon who has power over the sky and the radiance of his power is manifested in Debata Natolu.

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Universitas Sumatera Utara ·Regarding soul and spirit, the Toba Batak tribe recognizes three concepts, namely:

1. Debata Mula So Na Bolon: resides above the sky and is the ultimate

creator.

2. Siloan Na Bolon: domiciled as the ruler of the world. In responding with

spirit and soul.

Batak people recognize three concepts, namely:

 Tondi (is the soul or spirit of a person who becomes strength, therefore

tondi gives life to humans. Tondi can be from someone in the composition.

picks up) tondi from sombaon who captures him.)

 Soul

 Spirit

3. Sahala: the soul or spirit that someone has, everyone has tondi, but not

everyone has a sahala. Sahala is the same as sumanta, tuah or supernatural

powers possessed by kings or hula-hula.

4. Begu: the person who is dead, whose behavior is the same as human

behavior, only appears at night. Batak people also believe in magic power

from amulets called tongkal.

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Universitas Sumatera Utara CHAPTER III

THE DESCRIPTION OF TOBA BATAK WEDDING CEREMONY

A marriage is a binding contract between a man and a woman as a couple to make a happy and everlasting family based on the one god.

Every region has their own wedding ceremony based on local situation.

Just like Indonesia which consists of many ethnic groups with their differences and uniqueness of the wedding ceremony.

Nowadays, a traditional wedding ceremony often held in a very simple way, every parents who wants to marry their son or daughter should include it. In spite of watching an event like that, but they still did not understand well about the meaning of that ceremony. The Batak wedding ceremony is one of the majority that we always see now. This paper will explain the Toba Batak wedding ceremony.

Many people say that getting married to a Batak person is very difficult and a lot of things to do. Maybe people who are not descendants of the Batak people can say something like that. But in reality this did not happen, because for me and maybe the Batak people might say that was not true. It was admitted that the Marriage Fee was very large because there were 2 important things for the

Batak people to hold a ceremony. Namely, Customary Marriage and Customary

Death. This time I will tell you how the Traditional Toba Batak Marriage process can broaden horizons.

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Universitas Sumatera Utara In traditional Toba Batak, a marriage ceremony is preceded by an engagement ceremony. This ceremony is special and autonomous, ends with a procedure that guarantees, both the beginning of the union of the two bried into new environment, as well as separation and transition from a permanent transition period, as will be confirmed in a marriage ceremony. Thus, the marrage ceremony consists of “procedures for permanent or fixed union” into the new (social) environment, and the procedure for personal unification.

The traditional Batak wedding ceremony in the Toba Batak tradition, the union of two people from the community members through marriage cannot be separated from the interests of the community groups concerned. Thus the whole series of traditional Batak-Toba marriage rites affirms the importance of the role of the community, even if it cannot be separated from the role of the community.

In the Toba Batak tribe the traditional procession of Batak marriage is a major event, inviting hulahula, boru, dongan tubu and dongan sahuta as witnesses to the prevailing customary practices. In the traditional Toba Batak custom, it must be formally inaugurated based on the dalihan na tolu custom, namely Somba marhula-hula (The group of people with the highest position or a man must respect the family of his wife), manat mardongan tubu (community in the marga or one marga), elek marboru (love each other to get blessings). Marriage to the

Toba Batak community is so strong that it is not easy to divorce because in the marriage there are many people involved and responsible in it. The normal marriage proccess based on the previous customary provisions is marriage which follows the following proccess:

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Universitas Sumatera Utara 3.1 Mangaririt

Mangaririt is to propose a heart or choose a girl to be made into his future wife according to his own criteria and family criteria. This mangaririt program is carried out if the prospective bride is a migrant child who does not have time to find her own life partner, so that when the man returns home parents and other families look for women who are suitable for him to become wives, but the women who are sought must be in accordance with male criteria and family criteria.

Before the youth, the young man will look for information from friends or parents in the girl's village, or by using the services of other people / middlemen

(mat / matchmaker) consisting of friends, girl friends, elders or anyone. This matchmaker in the term Batak is called domu domu (word of origin: domu, meaning gathering, meeting, compact).

The introductory process with mangaririt, accompanies the blackout girl, is mande eme (pounding rice) or manduda baion (baion = a kind of pandanus for woven mats or baskets).

If this meeting had been agreed between the man and the girl, the man would do it to his parents. His parents asked Boru to respect the girl, this delegation called matchmaker (Domu-Domu).

The matchmaker (Domu-Domu) who was delegated by the young man's parents came to the girl's parents' house to say that they would come to their house.

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Universitas Sumatera Utara Their aim is to respect the parents' daughters. Girls' families don't immediately gave an answer but they sent Boru as a matchmaker from the women's side. Their job is not to respect the man he married, but to say about the answer to the woman's parents.

Everything needed for the preparation of the wedding ceremony is discussed by both delegations. If the matchmaker has finished discussing the arrangement marriage, men formally ask about their son's marriage. This is called "Patua

Hata". After carrying out this step, further preparations will be made by both delegations.

3.2 Mangalehon Tanda

If the matchmaker's task is Patua Hata, then he must ask for continuity wedding. When and where will the engagement be held? If they have agree, the engagement can be continued by replacing the ring (Mangalehon Tanda). The

Mangalehon sign ceremony is carried out to maintain the relationship between a man and a man women by giving things that are binding.

Managalehon tanda means to give a sign, this happens when the man has found the girl as his future wife, and the sadist has agreed that the man will be her future husband. So both parties will give each other a sign, from the male side usually hand over the money to the woman as a sign, while from the woman's side will hand over the sarong cloth, or ulos sitolon tuho to the man.

So after the sign is done, the boy's son and the woman already have a bond, then this man will tell this to his parents. Then the man's parents told the intermediary called DOMU-DOMU to inform the father of the woman's father

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Universitas Sumatera Utara that their son had made a promise with the daughter of the house owner, if the sadistic parents agreed, he would inform the intermediary , to be passed on to the parents of the man.

3.3 Marhusip

Marhusip (whispering) at this event which each party is still represented by the intermediary, which is done secretly, the men ask the woman, how much is the amount of sinamot that must be provided by the male family - male, and also notify the family of the woman about the ability of the man.

This is done so that both parties know and understand the situation of each of the two sides, this marhusip is done in the woman's residence, and in this case the parents of both parties have not intervened. In this marhusip it is also determined when the man's parents will come to the woman's parents 'house to discuss the parents' wishes from the boy's child to the woman's parents formally.

The comparison of the wedding cost between them, generally is 2:1, it means the cost from the man’s side 2/3 and 1/3 from woman’s side. Beside dowry, Ulos and the estimate fee at this Marhusip. The place for ceremony is fixed, too, at the man’s place or woman’s place. If the ceremony is done at the woman’s place is called “Ditaruhon Jual”. If it’s done at the man’s place is called “Dialap Jual”.

3.4 Martumpol

Martumpol means that for the Toba Batak people it can also be called an engagement event but martumpol is literally the second bride ceremony in front of the church congregation members tied up in a promise to hold a marriage.

Martumpol was attended by the parents of both brides and their relatives and the

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Universitas Sumatera Utara invitations which were usually held in the church, because the majority of the people who held the martumpol event were Christian Toba Batak people.

But far more important than that the two prospective brides were asked to promise (marpadan) before God that they were really serious about stepping in marriage and not having any ties with other men / women.

The promise will be tested for 2 weeks by proclaiming in public worship about the wedding plan, to get a response from other parties if there are those who object to the agreement.

On the basis of the explanation above, it is clear that the Martumpol event must absolutely be carried out as a pre-marital activity in addition to pastoral counseling which is indeed an obligation of the church to equip prospective brides in the face of marriage.

Martumpol is important, but we do not deny that in today's era there has been a shift in interpreting the Martumpol event. In many churches, especially in the cities, partumpolon has been made into a big party, even though blessings have not been made, and couples have not been officially married.

3.5 Marhata Sinamot

Sinamot is a sum of money that has been prepared by the male family to be conveyed to the female family. This amount of money is usually used by the woman's family for wedding parties. If there is someone who calls sinamot as a woman's buyer money to become a wife it is not true. Because the sinamot money is received by the woman's parents, if enough for the wedding or show. In

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Universitas Sumatera Utara fact, what we see, some of the women's parents actually add to the money received so that it is sufficient for traditional party purposes.

Marhata Sinamot is talking about the amount of money the female family will give to a female family for a wedding. If the party is held at the place where the woman's parent's customary term is called Dialap Jual, then the number of sinamot will be greater than that of the traditional party carried out at the place of the male parent whose custom term is called Taruhon Jual.

Because the woman's parents no longer rent a building and provide food for guests, it is enough to provide an adta symbol device namely uloos and dengke.

Sometimes, if the man's parents are inadequate but their children have a good future, it is not wrong if the woman's parents spend more money on traditional parties.

3.6 Martonggo Raja

Martonggo raja is a ceremonial pre-ceremonial activity that is absolutely held by the organizer which aims to prepare the interests of parties that are technical and non-technical.

This custom is usually attended by friends from one village, and also from relatives. Hasuhuton (host) requested permission from the surrounding community, especially dongan sahuta (village friends) to help prepare and use public facilities at the planned traditional ceremonies.

The first thing to be discussed is the formation of a party committee (called

Parhobas) starting from the Receptionist, Receiving Rice (Tandok), Special

Recipients to arrange seats from the Hulahula. The discussion then continued to

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Universitas Sumatera Utara discuss the determination of who received the Jambar "Panandaion" from the

Groom (Paranak), then discussed the distribution of Ulos Herbs and usually each clan had its own rules.

After this event, the relatives will usually ask if the party organizer accepts gifts in the form of herbal ulos or in the form of cash. Even now the pictures received are already in the exchange with the money where the jambar received is actually added as if it was Hasuhuton who ordered with siuk. This was a new thought in the efforts of relatives to help alleviate Hasuhuton's finances, because the amount of cooking that was cooked was quite large.

At this event a lomoklomok was cut and cooked about 20-25kg and adjusted to the number of invitations and according to Hasuhuton's abilities. And after the program, usually Boru Hashuton will share the meat with relatives. {The king's arms are not limited to the bride. on the side of the bride there was also a ceremony for the king, namely to design the preparations for the reception, there will be a boru nauli, boru ni Raja i, who will become the parumaen (son in law) of the organizer of Tonggo raja

3.7 Marsibuhai-buhai

Marsibuha-buhai event is derived from the word "Buha", which is Mula or the one who started it. So Marsibuha-buhai means the beginning of the marriage blessing event and the Marunjuk (Traditional Party) event. The Marsibuha-buhai event can take place at the bride's event house but it can also take place at the house of the Paranak depending on the nature (Indigenous Rumor) of the chosen marriage. If the nature of the traditional party is "Alapon Jual" the Buha-buhai is

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Universitas Sumatera Utara definitely going on at Parboru's house. While if the nature of the custom is

"Taruhon Jual" then Sibuha-buhai will take place at Paranak's house. The sibuha- buhai venue was not too rigid but could still be negotiated or negotiated.

The mean and purpose of the Sibuha-buhai event are the two main things,

First, to pay homage to the bride as Boru ni Raja who has been willing to leave her house to her husband's house. Second, giving the family / Hasuhuton the opportunity to fill their stomachs (eat) because of their family day The bridegroom came to the house The bride to pick up the bride and groom together to go to the church was busy both at church and event in the building and only little time to eat. For this event both parties must provide traditional food in the form of a pig (Martudu-tudu) provided by Paranak and with custom provided by

Parboru while weights and quantities depend on the conditions and situation of the invitation..

3.8 Wedding Party

In general, wedding ceremonies for Batak people are held at women's side and it's called Dialap Jual. The second marriage of a newlywed is legitimized on the day chosen by tradition and religion.

In the wedding ceremony, there are the some process will be done, they are:

 The Paranak side carries traditional food called Sibuha-buhai, certain

foods specifically for Suhut, Parboru, including the side of Parboru also

serve traditional food, called Dengke, and then they eat together, where the

side of Parboru eats the side of the Paranak and the food side Parboru.

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Universitas Sumatera Utara  After eating Sibuha-buhai, the bride and groom meet and each is given a

flower called Marsilehon Bunga. For the first time, it is given to the groom

and the last is for the bride. This step is closed by praying to God so that

He can bless them forever.

 The Blessing Agenda in the church is called Pamasu-masuon, newlyweds

with all guests to go to church to get blessings from the pastor. Before they

get it, the priest asks the newlyweds, do they love each other or not? If

they answer "yes", the pastor will marry them in the name of God.

 Giving Tudu-tudu Ni Sipanganon means a habitual food sign. These are

parts of animals such as cows, buffaloes and pig bodies that have been cut

like Ulu (head part), dates, races (pelvis), soit (hip section), upasira. They

put in a large sink. Tudu-tudu ni Sipanganon is given by the man to the

woman in a special language.

 Give Dengke, dengke means fish. The fish given is "ihan" or batak fish, a

type of fish that can only be found on Lake Toba and the Asahan River on

it. It tastes delicious and special. This fish lives in clear water, in the Batak

called Tio. Hula-hula from the side of the bride gives a smile to the bride

and groom. This gift is an expectation for couples and families to be round

and prosperous, easy to find a livelihood or in the Batak called Tio

Pancarian Dohot pangomoan.

 After eating together, people at a lunch party together, usually for lunch.

While Parhata divides Jambar.

 Divide Jambar, Jambar means to get. Jambar is something that someone

gets in a habit. Certainly beforehand. Jambar can be in the form of money

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Universitas Sumatera Utara or parts of animals that are cut like the head, tail and other parts. Each side

divides by each function. A person's position is inconsistent. The Jambar

Division will submit according to Dalihan Na Tolu. Sometimes a person

can become Boru, Hula-hula or Dongan Sabutuha.

 Manjalo Tumpak, tumpak means contribution in money, but here means as

a sign of love. Spill is given at the invitation. After lunch they give a

batch. This is done while shaking the bride and groom and congratulation

 Panungkunan is a plate in rice, sirih (a type of plant), tango tanggo (a piece

of meat) and 4 pieces of money. Panungkunan is a medium and symbol to

start customary talks.

 Give ulos, In Batak custom, ulos is important for hula-hula to show their

mercy to their daughters besides giving fish, rice, and blessing words. In

making ulos it is considered to have strength. That is why, even those who

accept and give must have certain contexts, such as from hula-hula to his

daughter or parents for their children. At present, ulos has no magical

value; it is only a symbol of performing traditional ceremonies. After

giving ulos, they spread the boras warden ni tondi, rice blessings while

saying "horas" 3 times. Every relative who gives ulos, must bless the

couple, hopefully say something like that in the Batak tradition. Umpasa

are beautiful literary words consisting of sampiran and rows of content,

consisting of four lines in general. For example is a saying that consists of

one or two lines in general.

3.9 Paulak Une

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Universitas Sumatera Utara Paulak Une is a newlywed visit accompanied by his immediate family, bringing na margoar food to visit the parents of the female bride and their close family including the dongan sahuta .

Before the H day of the event, one of the boru paranak was told to inform the planned arrival of the paranak family. For this reason, the family of Parboru also provides a dengke and other equipment that will be presented later to the families of paranak who come. And parboru must invite dongan tubu, boru / bere and dongan sahuta to participate in receiving the arrival of the paranak family when the paulak une is mentioned. While from the parank family, they must come with one or two dongan sabutuha, boru and bere to accompany the second bride.

On the day H, the paranak family comes with pork which has been cooked in typical, which is complete with na margoarna. Pork meat is placed on top of rice after first being baffled with banana leaves in a pandanus bag (tandok).

Through this tradition, Batak parents educate their children to not having sex before marriage, which also follows the teaching of Bible. If the bride is no longer a virgin, the visiting ceremony will still be completed but called Paulak boru.

3.10 Maningkir Tangga

Maningkir Tangga, namely the visit of the bride's parents to the groom's family, should be done after the bride is independent or already has her own home. If it is still a long time or there is no plan, it is not wrong if the maningkir tangga event is done when at the groom's house.

The parents of the bride who will hold the event maningkir tangga, in accordance with the tradition should bring dengke and boras ni tondi. Before

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Universitas Sumatera Utara leaving, it should be informed first to the paranak, so that the paranak family prepares pork, which is the piglets which are slaughtered and cooked according to the traditional ceremony.

For the event, maningkir tangga is more or less the same as the paulak une event. The paranak family will invite Boru, Dongan Sabutuha and Dongan Sahuta to receive the arrival of Parboru. This is same also the case with Parboru who will provide a visit to the stairs, by inviting 2 or 3 dongan sabutuha, 2 or 3 boru and bere to accompany them. Thus the number of people who will attend this event ranges from 15 to 20 people.

How has been explained above, that the implicit purpose of holding a maningkir tangga event is to know more clearly the house where the bride lives.

But what is said in words, is to monitor the development of the bride in starting her new life.

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Universitas Sumatera Utara CHAPTER IV

CONCLUSIONS AND SUGGESTIONS

4.1 Conclusions

Every tradition is a habit that has been handed down for generation society, tradition becomes part of the life of a community group which is in various parts of the world. The most basic thing about tradition is the information that is passed on from generation to generation.

After describing about Toba wedding ceremony in the previous parts, it can be concluded that there are some proccess to do in wedding ceremony, they are:

 The tradition before the wedding, that is : Mangaririt, Mangalehon

Tanda, Marhusip,Martumpol, Marhata Sinamot, Martonggo Raja,

Marsibuhai-buhai.

 The wedding ceremony, unjuk or custom wedding event, that is :

giving Tudu-tudu Ni Sipanganon, giving Dengke, Eating together,

Dividing Jambar , Manjalo Tumpak, Pinggan Panungkunan, and

Giving ulos.

 The tradition after wedding ceremony, that is : Paulak Une, and

Maningkir Tangga.

This process can facilitate parties in completing obligations that are in accordance with applicable rules. The wedding ceremony for Toba Batak people is arranged by customs and traditions and also based on Dalihan Na Tolu's philosophy.

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Universitas Sumatera Utara 4.2 Suggestions

After describing Toba Batak wedding ceremony, the writer would like to give some suggestions. They are:

 Parents should teach their children about traditional customs in general, in

order to let them recognize about it, and especially about traditional

wedding ceremony.

 We as young generations should care about our own traditional custom

because we have to keep it everlasting.

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Universitas Sumatera Utara Bibliography

Sinaga, Drs. Richard. 2007 Leluhur Marga-Marga Batak Dalam Sejarah Silsilah dan Legenda. : Dian Utama

Simatupang, R.M. 2017. Margondang Sabangunan Manerser Sauduran 13000 Umpasa dan Pandahan Adat Budaya Batak. Tanggerang : Bornrich Publishing

Sinaga, Drs.Richard. 2007. Perkawinan Adat Dalihan Na Tolu. Dian Utama

Siahaan, Drs. Nalom. 1982. Adat Dalihan Natolu, Prinsip dan Pelaksanaannya. Jakarta : Grafina

Kontributor Wikipedia. (2019, June 14). Pernikahan Adat Batak Toba. Retrieved from http://id.wikipedia.org/wiki/pernikahan_adat_batak_toba

Meusrault. ( 2004, May 06 ). Budaya. Retrieved from http://id.wikipedia.org/wiki/budaya

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Universitas Sumatera Utara APPENDIX

Martumpol Marhata Sinamot

Marsibuhai-buhai Martonggo Raja

Universitas Sumatera Utara

Pamasu-masuon Marsilehon Bunga

Tudu-tudu Ni Sipanganon Giving Dengke

Universitas Sumatera Utara

Pinggan Panungkunan Manjalo Tumpak

Giving Ulos

Universitas Sumatera Utara