A DESCRIPTION OF MANULANGI NATUA -TUA

CEREMONY BY 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 .

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 . Upacara ini diakan untuk otang tua yang telah menikahkan semua anaknya dan telah mempunyai cucu. Upacara ini memiliki tahap- tahap dalam pelaksanaannya. Metode yang digunakan dalam menyusun kertas karya ini adalah melalui observasi, membaca buku – buku yang berhubungan dengan topik, informan, dan internet. Dalam karya tulis ini penulis mencoba menjelaskan tentang maksud dan fungsi dari acara Manulangi Natua-tua serta menjabarkan jenis makanan yang diperlukan pada saat upacara diadakan. Penulis berharap melalui kertas karya ini, para pembaca khususnya para generasi muda mengerti dan memahami maksud dan fungsi dari upacara Manulangi Natua-tua ini. Dan karya tulis ini bisa memberikan pemahaman kepada pembaca mengenai suku Batak Toba serta budaya dan tradisi yang dimiliki.

Kata kunci : manulangi natua-tua , upacara, batak toba , observasi.

iii

Universitas Sumatera Utara ABSTRACT This paper is titled "A Description Of Manulangi Natua-tua Ceremony By Batak Toba Society". The Toba Batak has a tradition namely Manulangi Natua-tua. Manulangi Natua-tua is one of the habits of the , this custom is also considered as a formal traditional ceremony in the Toba Batak. Where the children come into their parent’s house to fed their parents. This ceremony is held for the elderly parents who have married all their children and have grandchildren. This ceremony has some stage in the process. The method used in compiling this paper is through observation, reading books related to topics, informants, and the internet. In this paper the author tries to explain the purpose and function of the Manulangi Natua-tua ceremony and describes the types of food needed at the time the ceremony was held. The author hopes that through this paper, readers, especially the younger generation, will understand the purpose and function of this Manulangi Natua-tua ceremony. And this paper can provide readers with an understanding of the Toba Batak tribe and the culture and traditions they have.

Keywords: manulangi natua-tua, ceremony, batak toba, observation.

iv

Universitas Sumatera Utara ACKNOWLEDGEMENTS

First of all, all honors and worship just for Almighty God, God for his blessing and giving me health, strength and capability to accomplish this paper as one of the requirement to get Diploma III certificate from English Department Faculty of Culture Study, University of Sumatera Utara. Thank you Father because of your blood I can save from sins, get a new life and be your child.

After that I would like to express a deep gratitude and appreciation to:

• Dr. Budi Agustono, M.S. The dean of Faculty of Cultural Study, University of Sumatera Utara

• Dra. Swesana Mardia Lubis, M.Hum, The head of English Diploma Program, Who has paid attention, guided and supported me in finishing my study.

• Drs. Siamir Marulaufau , M.Hum ,my supervisor who has given advices, suggestions, guidances, and helpings in writing this paper.

• Thanks to all of the lectures who have guided and given valuable knowledge and advice during the years of my study.

For beloved people in my life :

• P.Tamba and D. Sitinjak , my beloved parents, I deeply thank you for your endless loves, supports, advices and prayers for me. I love you so much, I can’t survive until this time without both of you. I will struggle hard to make you happy, be your best daughter, and create your happiest smiling by my behavior and achievement.

• Frenky Tamba, Novalina Tamba, Martina Tamba , Eka Tamba my beloved brother and sister ,thank you for helping me and understanding me ,thank you for taking care of me.

• My lovely niece and nephew , Jaylend, Olavia, Gabriel, Janice, Lia and Davine ,for your cuteness so it can make me smile everytime and always keep spirit to finish this paper. I love you guys.

• R. Tamba, S. br Purba and D.Tamba as my uncle and aunt and as my informants who have been done the ceremony so that I can make it as my paper. Thankyou for all of your help.

• Maya Tamba and Putri Tamba , Mario Alexander Aritonang my crazy cousin ,thank you for all of your jokes and support. And Nael Sipayung for always be my bestfriend. Jane Sitorus and Bayu for always support me. I love you guys!

• My campus mate Citra Napitupulu ,Yose Fany Hutajulu Sekar Ameta Phramesti, Shery Syahira Nasution and Yose Fany Hutajulu . Thank you for all your kindness and

v

Universitas Sumatera Utara support, for all of our great moments in campus and out of campus, for being my best friend and being my family. I love you and every moment that we have its such a best moment. I love you so much.

• Students Of English Diploma Program / Solidas 2016. Exspecially for Albert, Tulus , Gratia. Thank you for your support that help me to complete this paper. I will be missing you all.

Finally, I do realize that this paper is still far from being perfect. Therefore, I welcome any constructive critics and suggestions towards this paper. The writer does hope that this paper can be useful for anybody who wants to enrich their knowledge about the custom and the society life.

Medan, Juli 2019

The Writer,

Juraida Elpiana Tamba Reg. 162202033

vi

Universitas Sumatera Utara TABLE OF CONTENTS AUTHOR’S DECLARATIO ...... 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 ...... 4 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 ...... 6 2. 4 Religion… ...... 8 2. 5 Philosophy of Toba Batak ...... 10 2. 6 Umpasa...... 10 2. 7 The kind of food in manulangi ceremony…… ...... 14

3. MANULANGI NATUA-TUA CEREMONY IN BATAK TOBA ..... 15 3. 1 The Meaning of Manulangi Natua-tua ...... 15 3. 2 The Procedure of Manulangi Natua-tua ...... 17 3. 3 The Kind of Food of Manulangi Natua-tua Ceremony ...... 24

4. CONCLUSION AND SUGGESTION ...... 28 4.1 Conclusion...... 28 4.2 Suggestion ...... 29 BIBLIOGRAPHY ...... 30 APPENDICES A. Photo of Manulangi Natua-tua Ceremony

vii

Universitas Sumatera Utara CHAPTER I

INTRODUCTION

1.1 Background of the 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 .

Indonesia is a country that has many diverse cultures. Each has it’s own culture, religion, social system, and customary norms, which are different from one to another. Batak is a big ethnic group which has been known well by many people in

Indonesia. Ethnic Batak consists of the Toba Batak, Simalungun Batak, Karo Batak,

Angkola/ Mandailing Batak and Pak-pak Batak.

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,

1

Universitas Sumatera Utara the Toba Batak tribe certainly has own culture that distinguishes it from five other

Batak sub-tribe.

The writer of this paper wants to describe one of the Batak Toba ceremonies called Manulangi. The writer of this paper is interested in describing Batak Toba culture, because it is a unique and has high cultural values. Batak Toba regard themselves as a solid ethnic group united by the Batak Toba language, their own tradition, and feature of their Batak Toba culture. The Batak are very dynamic people who hold fast to tradition. The were born with inherited from the marga (clan family name) which become the family identify. The formation of the Batak‟s society is composed of various clans, party due to the migration of families from other regions in Sumatera.

The activities of the Batak people in their customary and cultural settings are truly part of their lives. The activity is carried out while thinking and based on feasibility in fairness that is guided by the customs and habits of the community. The ceremony in the life of the Batak people is considered to have meaning and is believed by those who do it. Many of the ceremonial activities and traditional Batak events, which are still frequently carried out are manulangi (feeding). Manulangi is a word derived from the batak toba language. In Indonesian, it means feeding (memberi makan/ menyuapi) the parents. According to batak toba culture, manulangi is a tradition for the Batak Toba community as a formal event . Manulangi is one of the ceremonies in Batak Toba culture.

2

Universitas Sumatera Utara This manulangi ceremony can occur in several contexts of events. For example, a woman who is pregnant for the first time. Another example is when a woman has not given birth to a child for a long time, goes with her husband and relatives to her parents' house to repeat with the aim that she is blessed and given a birth to a child.

This manulangi traditional ceremony can also be done to an elderly father or mother

(natua-tua) to ask for blessings from him.

1.2. Problem of the study

Based on the background above, the problem of the study as the

follows:

1. What is the meaning and the procedure of the manulangi natua-tua in

batak toba ceremony?

2. What is kind of food must be pepared for manulangi natua-tua ceremony?

1.3. Objective of the study

Based on the problem of the study the writer conclude the objective

are as follows:

1. The first objective of this research is to describe and explain the meaning and

the procedure of the manulangi natua-tua in Batak toba society.

2. The second is to describe the kind of food for manulangi natua-tua

ceremony.

3

Universitas Sumatera Utara 1.4. Scope of the study

The scope of the study focused on explaining the manulangi natua-tua ceremony in Batak toba society which located in Batak toba , restrict of Lontung.

1.5. Significance of the study

Theoretically, the significance of this study is to maintain the essence of Batak toba ethnic through the ceremony of manulangi natua-tua ,as one tradition in Batak toba culture. This ceremony has an important value to the people who will held manulangi tua-tua ceremony , so that the younger generation can find out about the program and preserve the event. and as a reference for further research

1.6. Method of the study

The method applied in writing this simple paper is describing method using observation, taking some notes, asking some informants , reading some books, (culture, tradition Batak Toba society and the history of Batak

Toba),and searching from internet. From the method, the writer got descriptive observation methods that supposed the explanation, and taking the conclusion.

4

Universitas Sumatera Utara CHAPTER II

REVIEW OF RELATED LITERATURE

2.1 Definition of Culture

Culture is a pattern of learning behavior, and is the way in which a person lives his life. This is an integral part of every society, and creates a sense of belonging and togetherness among the community members. Culture covers various aspects of communication, attitudes, ethics, beliefs, values, customs, norms, food, art, jewelry, clothing styles, etc. Every society has a different culture, which gives identity and uniqueness.

Kroeber and Kluckhohn state that Culture consists of patterns, explicit and implicit, and for behaviors that are acquired and transmitted by symbols, which are typical achievements of human groups, including their embodiment in artifacts, an important core of culture composed of traditional selected) ideas and especially their inherent values, culture systems can, on the one hand, be considered as a product of action, on the other hand as an element of conditioning further action.

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

5

Universitas Sumatera Utara

human behavior as stringed are manipulated from the puppet controls of their

movements

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.

6

Universitas Sumatera Utara

2.3 History of Batak Toba

Bataknese is a society who are very kept their father lineage (patrilineal).

Each children from a father using his clan hereditary. This system affected their personality and solidarity to keep the harmony and sense of families. Edward Brunner says, “If a Bataknese moved to other city just stay to keep their village system entirely.” It was so this system being a culture foundation and identity of society to kept the custom. 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

Thailand, 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

7

Universitas Sumatera Utara

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 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.

According to Batak legend, Batak society are descendant from Si Raja Batak, who was born of supernatural parentage on Pusuk Buhit, a mountain on the western side of Toba Lake. According to anthropologist, Bataknese are a Proto-

Malay people descended from neolithic mountain tribes in northern and

Myanmar (Burma) who were driven out by migrating Mongolian tribes. When they arrived in Sumatera they did not linger long at the coast but trekked inland, making their first settlement around Toba Lake, where the surrounding mountains provided a natural protective barrier.

8

Universitas Sumatera Utara

2.4 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

Islam 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.

9

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.

2.5 Philosophy of Toba Batak

An important aspect of life for bataknese, that is social philosophy of bataknese. The philosophy that meant is Dalihan Na Tolu . This philosophy had long existed in the Batak's life and is the reference in the society activities like wedding, funeral, home, and many more. The philosophy as well as guidelines in behave manners customary in the interactions to kinship groups.

10

Universitas Sumatera Utara

Dalihan Na Tolu ( Tungku yang Tiga)

According to literary “tungku yang tiga” taken from habit of bataknese in old age cooking food above the three stone and the same side. Dalihan Na Tolu on batak toba is a basic system of kinship and all ceremonial activities.

Dalihan Na Tolu effected by the presence of kinship social crisis on the third generation after Si Raja Batak as impact of mariage with the same clan between Tuan

Sariburaja with his sister (iboto) named Boru Pareme. Both was the son ang daughter of Tatea Bulan as second generation. As a consequences of Sariburaja doing, reportedly he run into the forest while Si boru pareme also expelled from Sianjur mula mula village. Then the classifications had began to members of the society with the categories of the Hula hula, Boru and Dongan sabutuha (friend of one clan).

First, Dongan Sabutuha meant born from the same stomach or also known as dongan tubu. The first meaning describes a family relationship is still close like ompung or grandfathers. The second meaning is to describe a genus of large families in a same clan and had a relationships close. The function of Dongan sabutuha in the system of kinship was as a helper for one family same clan if one of them has a role as suhut (host).

Second is Hula-hula. They should be respected by boru in daily social relation as well as custom, because their status is the giver of wife (wife givers). The inside is bride’s parents and the wife giver.

11

Universitas Sumatera Utara

Third, is Boru or the opposite of hula hula. In dalihan na tolu is positioned as the taker's wife. The function should be called as si loja loja part because they acts as the main officer in wedding ceremony and other ceremonies. Even more than it boru parties that should be the greatest benefactors of hula hula parties for. Thus the third component that merges in Dalihan Natolu that applied in a wedding ceremony, decorum guidelines for living. The point of the philosophy that are : respectful marhula hula (respect to the giver's wife), elek marboru (smoothy boru) and manat mardongan tubu (a fellow brother of semarga more with a heart).

Actually, each hula hula elek marboru intent to hula hula always maintain an attitude of compassion persuaded boru, because some of the boru in charge of the activities. Though boru was always persuaded by hula hula honey, does not mean that boru was spoiled. Therefore each boru in his wisdom to somba marhula hula, the intent is that each boru should be worship or reverence to the hula hula. Whereas, Central events named suhut with his same clan friend named sabutuha should be called the manat mardongan tubu, meant that fellow clan should be concerned and carefully. The third elements that stands on its own will not have a meaning, but it should work together with each other recently produce benefit that intens. The first element is suhut with brothers called dongan sabutuha. The second element is sisters with her husband suhut called boru, and the third elements of brother suhut of the wife called hula hula.

12

Universitas Sumatera Utara

2.6 Umpasa

Umpasa is known as an expression that is a very powerful communication tool used as a medium of expression in traditional Toba Batak community ceremonies. The use of umpasa is one way to educate community members, as a tool to legalize institutions and cultural institutions and as a tool for monitoring community norms that should be followed and understood (Bascom, 1986: 32). Like other ethnic groups, the Toba Batak tribe is one of the ethnic groupswho is rich in the use of the language of expression. One of the expressions is known as the umpasa form.

In general, umpasa is often interpreted as a in the form of a desire to achieve something or an application in the form of prayer and if studied, the pantun is sampiran, so also with umpasa, Every line or word contains deep meaning and is interrelated with each other.

One example: Polta bulan I ama ni manggule:

Ro nuang angka pomparanmu mamboan sipanganon ba dohot hami

jalo ma dohot lasni roha ,mauliate.

Umpasa is often used in manulangi ceremony .where if interpreted as a whole, then this tradition belongs to the umpasa that contains hope because in it there are values of hope that the parents feeling happy for the ceremony that have made by their child.

13

Universitas Sumatera Utara

Hakimy (1988: 2; Navis, 1984) states that natural philosophy is developed so that the teacher is a source of knowledge that can be used as a life guide. The accuracy of the Toba Batak tribe abstracted the nature of their residence enriching their knowledge so that it gave birth to various forms of allegations that contained kias which became one of the indications of the identity of the Toba Batak community (Basaria, 2012)

In the daily discourse of the Toba Batak people found communication strategies that are full of symbols, which are accommodated in expression of expression. The essence of the implementation of the discourse contains humanist values and is considered effective as self-expression concerning truth, kindness, beauty

(aesthetics), solidarity, and enlightenment for the people. The use of language with mass does not only function as a communication medium (Gibbs, 1994), but also as an expression that is full of cognitive values, appreciative culture and humblenes towards the interlocutors that accumulate in an ideal concept that the Toba Batak tribe calls pantùn. (read [pattun]) (Basaria, 2012)

2.7 the kind of the food in the manulangi ceremony

1. Dekke nai

2.

3. Dekke na niura

4. Manuk nabiatur

5. Sira pege

6. Jambar

14

Universitas Sumatera Utara

CHAPTER III

MANULANGI NATUA TUA CEREMONY IN BATAK TOBA

3.1 The meaning of manulangi Natua tua

Manulangi Natua tua is a derived from the Batak Toba culture. But according to Batak Toba culture, Manulangi Natua tua is a tradition for the Batak Toba community as a formal event. The main requirement for the manulangi Natua tua ceremony is this traditional ceremony will be held when parents in one family in the

Toba Batak tribe have become a grandfather or grandmother of the children of their children. Parents who will be fed must married all of their children. In addition, this ceremony can also be performed on elderly people who experience crisis periods

(crisis rites). In the life of the Batak people, this ceremony is intended as a form of respect and appreciation to parents. In addition, it is also intended as an effort to give moral encouragement to parents to be kept away from diseases and disasters.

Manulangi Natua-tua is a traditional ceremony that aims to respect for parents, the way is as follows: all descendants of parents will give the respect to their parents along with their child or called grandchildren of the parents (who have a family or not) jointly agree to make the manulangi Natua-tua ceremony and share the costs and feed.

15

Universitas Sumatera Utara

The Manulangi Natua-tua ceremony is usually attended by the closest family, such as the families of the two parents together with all the family of the parents, Bapa tua

,Bapa uda (brother of the father) and Namborunya (father's sister). Nantulang

(Tulang's wife), Simatua (father-in-law's father) and all villagers at the place of Bone reside.

After the family group of all parents arrives at the venue, the event can begin. usually the ceremony starts at lunch time, then suhut (who held the event) will ask if there are still family members waiting for his presence? If it does not already exist, then the next step is to explain the intention of arrival even though the traditional ceremony had been agreed in advance.

On the day of ceremony, all the descendants of the parents will give bribes, which are started sequentially from the oldest boys and their wives to the youngest and their wives. Before the Manulangi Natua-tua ceremony was held, discussions were usually held first about when the ceremony was held. After that, the Manulangi

Natua-tua ceremony can be held.

The peculiarity of the Manulangi Natua-tua traditional ceremony is the availability of meat at meals. This meat must be prepared by those who held the ceremony. There are two distinct types of meat used by the Batak people in traditional ceremonies, pigs and buffaloes. Buffalo is an animal that is valued because it helps farmers plow fields. The uniqueness of the traditional ceremony of the Batak

16

Universitas Sumatera Utara

community is that the meat that will be eaten during the ceremony is not meat purchased on the market but must be slaughtered by themselves.

3.1 The procedure for the Manulangi Natua-tua ceremony

Before the Manulangi Natua- tua ceremony, usually all of his children and grandchildren gathered at the parents' house. This is a good opportunity for them to be able to enjoy the blessings of their parents. Next, the children consult to get an agreement about when the ceremony will take place, because this ceremony can only be implemented after an agreement has been made. After an agreement is made, the parents' children will talk about what will be provided at the ceremony, such as talking about the distribution of costs that will be incurred to hold the ceremony, food to be provided and determining invited guests to be invited to attend the ceremony . after everything has been agreed, they will invite the closest relatives to attend the event, usually they will invite relatives from parents such as siblings or siblings, cousins and uncles and aunts from their parents and local residents.

On the day of implementation, after all invitations are present at the ceremony, after all the descendants of the parents are willing, the ceremony will begin with an agenda lik the following:

1.Pray

Before starting the ceremony, the first thing to do is to pray with the aim of asking God for blessings so that the ceremony is given fluency and thank God for the

17

Universitas Sumatera Utara

opportunity that is still given to gather in holding the ceremony. Prayer is usually lead by the suhut (who holds the ceremony).

2. Mandok hata sian suhut (word from the party holding the ceremony)

In the following agenda, suhut opened the ceremony with thanks to the tulang who was the uncle of the parents, parents-in-law of the parents and all invited guests were present at the ceremony and notified that the ceremony would be held, in other words asking permission for their continuity ceremonies, because in Batak Toba customs, Dalihan Natolu plays an important role in their lives.

3. Children prepare food.

After getting permission, then the children of the parents who hold the ceremony to prepare all the food such as : saksang , dekke naiura , manuk nabinatur, and sira pege to give to parents who will feed.

They will say thankyou their parents and give the food their parents and hope their parents accept that with happiess.

4.Pray before eating

Before feeding or feeding parents, praying before eating is very important as a thanksgiving to God for the food that he gave and fortune.

18

Universitas Sumatera Utara

5.Hula hula or uncle of parents giving dekke nai arsik

Hula hula or an uncle of parents giving goldfish or batak language is called dekke nai arsik as a gift to parents who are fed as a sign of giving blessings and prayers to be healthy always by eating the goldfish and always protected by God. in the process of giving the goldfish, tulang as the giver of the goldfish will give the parents umpasa while holding the fish together and say : nion ma ikan mas na niarsik dilehon hami tu hamu pasu pasu sian Tuhan jalo hamu ma dibagasan las ni roha which means , this is the goldfish that we give to you as a blessing from our God , hope you gladly to accept it.

6.Simatua or parent-in-law giving goldfish or batak language is called dekke nai arsik

As a gift to parents who are fed as a sign of giving blessings and prayers to be healthyalways by eating the goldfish and always protected by God. In the process of givingthe goldfish, tulang as the giver of the goldfish will give the parents umpasa while holding the fish together and say : nion ma ikan mas na niarsik dilehon pasu pasu sian Tuhan i jalo hamu ma dibagasan las ni roha

19

Universitas Sumatera Utara

which means , this is the goldfish that we give to you as a blessing from our God , hope you gladly to accept it.

7.Process of manulangi natua tua

In the process, children will give bribes which are started sequentially from the oldest boys and their wives to the youngest men and their wives. Then, continue with the oldest grandchildren from the oldest boys to the youngest grandchildren from the youngest boys then continue with the oldest girls and their husbands to the youngest daughters. While the last is the oldest granddaughter from the oldest daughter to the last granddaughter of the youngest daughter. Every child and grandchild will feed parents three times with the accompaniment of words of affection.

At the same time, the invitees also eat and are provided or served by the parhobas or who regulate all meals are usually arranged by the daughter who hold the event, because in the custom of batak toba daughters are parhobas or the busiest parties if holding a ceremony is held by their parents.

8.Mandok hata sian Tulang

After the manulangi natua –tua process is finished, the next event is the mandok hata from tulang. Tulang will give hope to parents, or pray and give blessings to always be always healthy, kept away from all dangers and always protected by God. And then tulang will also give advice to children of parents to always pay attention and care to their parents, and still maintain family cohesiveness.

20

Universitas Sumatera Utara

9. Mandok hata sian simatua

Simatua also give some advice and hope to parents, or pray and give blessings to always be healthy, kept away from all dangers and always protected by God. and then simatua will also give advice to children of parents to always pay attention and care to their parents, and still maintain family cohesiveness.

10. Mandok hata sian natua tua nihuta (residents)

Mandok hata sian natua tua nihuta (give some speech) is very important because those who live together with one environment with us, we must respect them as a form of brotherhood and as a form of respect for fellow environmental members or the oldest in the environment and if they want to hold an event their agreement is very important for the continuity of the event the program runs well and peace in the environment.

Natua tua nihuta will usually give a word to those who hold the event and give hope of the best hope for those who are welcome, such as longevity and always shunned from bad things and always protected by God.

11. Mangampu sian suhut

Mangampu is a process where suhut thanks to tulang, simatua, natua tua nihuta

, invitees and their children who have held and attended the manulangi ceremony to them. And thanks for all the wishes and hopes that have give to them.

21

Universitas Sumatera Utara

12. Mangalehon jambar

This mangalehon jambar process is the process of distributing meat called jambar to tulang, simatua dan natua tua nihuta also as a thank you for their attendance and participation in accordance with prevailing customs.

Jambar is distributed according to the customary rules of the Batak and may not be arbitrary and must be in accordance with their status at the event, the status of concern according to the Batak custom.

While giving the jambar , umpasa also use when the giver give the jambar to receiver as a word and hoe that jambar will receive with happines, and also the receiver give umpasa to the giver as a thankyou for giving jambar.

13. Mangalehon hepeng ( giving some money)

Suhut will give some money to tulang , simatua and dongan sahuta and to all of the invitees as the symbol of gratitude to them. The money usually the amount of money is not determined, depending on the ability of suhut .

14. Mandok hata sian anak dohot pahoppu

Mandok hata sian anak usually give by the oldest children , the children say thanks to their parents who have taken care of and cared for them from childhood until have their own family. Children will ask their parents for forgiveness of all their faults , asking their parents for the prayer to God so that the children always be blessed of the God and to be forgiven for all of the sins of their generation, and

22

Universitas Sumatera Utara

promise parents that all of their generation will live in harmony , and stay in the way of the lord.

They will say that only the program they can hold may their parents feel happy about the ceremony as a respect to their parents. And they will also give money to tulang, the simatua from their parents and the invitations and all invitations as a gesture of gratitude for their attendance and participation in the ceremonies they hold for their parents, because the event will not be carried out without the presence of all invited guests.

15. Closing

The last agenda is , parents for will give some advice to all the their generation to keep working hard in life, against all obstacles to life with their strenghth and faith.

Hoping that his molars will always do good to their neighbors in their community.

And order all the trust of a parent.

After all of the agenda have finish, this ceremony will close with pray and lead by tulang of the parents and Thank God because that ceremony running smoothly as the wish.

Sometimes the ceremony is often accompanied by the distribution of inheritance in paruma tano, paruma gogo (meaning: inheritance has been divided, but the results are still in the hands of parents during their lifetime) from parents to their children.

Typically for this ceremony, the inheritance distribution program is carried out

23

Universitas Sumatera Utara

internally with a written will, and is only attended by close relatives as witnesses after the manulangi natua-tua ceremony is held.

3.2 The kind of foods of manulangi natua-tua ceremony

 Dekke nai arsik

One of the meals served in a series of traditional Batak traditional

ceremonies is dekkde nai arsik. The typical food of the Batak tribe is a dish of

goldfish cooked with arsik , a type of yellow with savory, sour

and spicy flavor. Dekke nai arsik is provided as a symbol of a more blessed

life.

And dekke na niarsik or arsik goldfish is its real form. That is a typical dish of

Toba Batak which is a symbol of blessing (pasu-pasu) of life. Different events

have difference number of goldfish presented in the manulangi ceremony is

five. If there are more than one number of fish, then all fish must be aligned in

parallel. In the Batak language it is called dekke si mudur-udur, the family that

receives this fish is expected to be able to walk in parallel or in the same

direction towards the same direction. So that if there are problems and

obstacles that block can be resolved jointly by each family member.

This dekke nai arsik contains many traditional herbs, around 15-20 local

spices. Traditional foods named after the cooking process have one spice that

makes it feel jarring, Andaliman. Without andaliman, Na Niarsik will not be

perfect in its entirety. The distinctive strength and taste of Andaliman invites

24

Universitas Sumatera Utara

appetite. When enjoyed, Andaliman will cause a unique sensation on the

tongue. Bitter spicy taste that makes the tongue vibrate.

Besides Andaliman, other typical Na Niarsik ingredients are almost the

same as other traditional Indonesian spices and spices such as various kinds of

mashed spices in the form of , , , candlenut, acid, chili,

andaliman. All of these ingredients are mashed. What makes this food unique

is its urine. Uram-uram is a variety of vegetables that are cooked together

with carp. Consisting of long beans, Batak , lemongrass, cut acid,

dressing (Batang Kecombrang), and other herbs. all of these herbs make this

dish savory and delicious to enjoy.

 Saksang

Saksang is cooked with its blood and other seasoning such as

turmeric, candlenut, tuba (andaliman), coconut milk and other seasoning.

Saksang is an important dish that must be served in traditional Batak

ceremonies.

 Dekke na niura

Dekke Na Niura is also known as food that is not cooked, boiled, fried or

without using fire. Na niura in Batak language means fish that are not cooked

through fire but are good and good to eat. Na niura is cooked by fermenting

the main ingredients, batak acid such as utte sira, or jungga ; can also

use kecombrang. The taste of this food is like fresh fish but without the fishy

smell. Na niura becomes delicious because of the special spices contained in

25

Universitas Sumatera Utara

it; including Andaliman. Previously the spices have been roasted and ground

together and applied to the fish. To get this naniura dish it takes about 5 hours

 Manuk Napinadar

Manuk Napinadar is chicken a Batak specialty that is usually served at

certain traditional parties.To work on this one recipe is a bit complicated, it

takes time and patience. Certainly the essence of this dish is in chicken blood

sauce itself. Manuk napinadar , the chicken must be roasted first, then pour it

with a special sauce, chicken blood itself, and mixed with andaliman,

powdered (which has been ground until smooth) then cooked. Just like

we pour sauce over roasted chicken.

 Manuk Sira pege

Sira Pege is grilled or steamed chicken which is served no longer intact,

but is diced mixed with salt and ginger chunks are added with chopped

cayenne and , and makes this dish more delicious.

Batak people believe that the meaning of Manuk Sira Pege is to make the

body strong and vibrant and warm because of the mixture of chicken and

ginger in it.

 Jambar

Jambar has an important meaning for the Toba Batak community. There

are 2 (two) main reasons why jambar is important in traditional ceremonies.

Jambar determines the position of a person in his social status. In the

26

Universitas Sumatera Utara

distribution of jambar, rights and obligations must be manifested as a sign of togetherness (community) and the mutual cooperation of indigenous peoples.Everyone from Dalihan Na Tolu community knows what they are or when they participate: what they have to carry and what they have to do at the traditional ceremony.This is in accordance with the meaning of the jambar term itself, namely the portion of the right portion for someone from the animal to be slaughtered, as their right to the ceremony.

27

Universitas Sumatera Utara

CHAPTER IV

CONCLUSION AND SUGESTION

4.1 Conclusion

Manulangi natua-tua is one of the ceremonies of batak toba.

Manulangi natua-tua ceremony is process children come their parents house

and fedding their parents. The main requirement for the manulangi natua tua

ceremony is that parents who will be fed must have merried all their children

and have grand children. Grand children. In addition, this ceremony can also

be performed on elderly people who experience crisis periods (crisis rites). In

the life of the Batak people, this ceremony is intended as a form of respect and

appreciation to parents. In addition, it is also intended as an effort to give

moral encouragement to parents to be kept away from diseases and disasters.

The kind of food that will give to the parents are dekke nai arsik,

Dekke nai arsik Lomok lomok \ jagal babi,Dekke na niura , Manuk

nabiatur,Sira pege and jambar which will give to all of the invitees according

to their status in that ceremony that have regulated based on dalihan natolu’s

philosopy.

Suhut ( family who held the ceremony) will invite closest family from their

father and mother , such as hula-hula who called tulang ( uncles of the

father), simatua ( parents in law of father or the parents of the mother) and

residents.

28

Universitas Sumatera Utara

4.2 Suggestions

This paper can be categorized as a cultural study of a certain ethnic

group of Batak tribes in term of Batak Toba. This paper gives explanation

about one of Batak Toba culture it is the ceremony of and the goal of this

paper so that the readers can understand this ceremony as Batak Toba culture

heritage. By understanding the cultural values of an ethnic is the way to find

out the heritage handed down by old generation to young generation. To all

people, especially to the younger generation to be able recognize culture that

is increasingly eroded by development era. So that the culture that has been

inherited by ancestors is not blurred not even lost as the times progressed.

Thus this paper can be applied as a starting point to dig the cultural heritages

from different ethnic groups. It is said like that because this paper has not

been fully representing the whole cultural sense of Batak Toba ethnic. There

are some other values that needed learning academically and culturally.

Hopefully, that this paper can be used as one of the references for those who

wants to learn about manulangi natua –tua ceremony.

29

Universitas Sumatera Utara

BIBLIOGRAPHY

Kroeber, A. L. and C. Kluckhohn. 1952. Culture: A Critical Review of Concepts and

Definitions. Cambridge, MA: Peabody Museum.

Malau. 2000. Aneka Ragam Ilmu Pengetahuan Budaya Batak. : Yayasan Bina

Budaya Nusantara. Hlm 120

Nalom Siahaan. 1982. Adat: Dalihan Na Tolu: Prinsip dan Pelaksanaannya. Jakarta:

Grafina. Hlm. 35. 97, 98

Ronaldo Tamba as informant, the parent who fed by their children.

Diana Purba as informant, the parent who fed by their children.

Peris Tamba as informant, brother of the parents who fed by their children.

Rudolf Tamba as informant, indegeneous chairman.

Marupa Tamba as informant, the children who held the manulangi natua-tua ceremony.

30

Universitas Sumatera Utara

APPENDICES

Pahoppu manulangi oppung Anak Manulangi Natua -Tua

Anak Mangalehon Sipanganon Invites

Universitas Sumatera Utara

Children and grendchildren Invites

Parhobas

Universitas Sumatera Utara