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The clan is watching over my shoulder

Ancestor cult and art of the Batak in North-Sumatra Volume 1 1 2 3 This publication is the companion volume for the exhibition of the same name at the IFICAH Museum of Asian Culture in Hollenstedt-Wohlesbostel, Germany February 2018 to October 2018.

Title number IFICAH V03E Volume 1 © IFICAH, International Foundation of Indonesian Culture and Asian Heritage, 2018

Text: Dr. Achim G. Weihrauch, Efringen-Kirchen

Short essays: Karl Mertes, Cologne, Germany Dr. Udo Kloubert, Erkrath, Germany Adni Aljunied, Singapore

Photography: IFICAH

Printing: RESET ST. PAULI Druckerei GmbH, Hamburg, Germany

Layout: S&K, Osnabrück, Germany

Editing: Kerstin Thierschmidt, Düsseldorf, Germany

Image editing: Concept33, Ostfildern, Germany

Translation: Richard Freeman, Windach, Germany

Exhibition design: IFICAH Display cases: Glaserei Ahlgrim, Zeven, Germany Metallbau Stamer, Grauen, Germany

Conservation Care: Daniela Heckmann, Hollenstedt, Germany

4 5 Contents

Foreword Günther Heckmann 8 2.2 The Significance of Metal 123 Foreword Dr. Udo Kloubert 10 2.3 Ancestors, Heroes, Mythical Creatures: Foreword Adni Aljunied 12 the Iconography of the piso 127 Foreword Dr. Achim Weihrauch 16 2.4 Lizards, Snakes, Horses and … Humans! 136 Introduction Karl Mertes 2.5 The piso as a creative Unit 144 How I became a Batak 23 2.6 Design Features of piso 157 The Batak 24 Founding a family 28 IV Piso - The Forms 162 Durability 35 Introduction Piso Batak: V The Origins and Cultural-Historical „A like a brush stroke“ 39 Significance of the Batak Blade Culture 1 Background: Developments in China 177 I Environment of the Genesis of the piso 2 The Dian Culture 181 1 North Sumatra - land and people 43 3 Agricultural cycles and Sacrificial 2 Early Empires and Centers 46 Rites 187 3 Spheres of Influence and 4 No Coincidences ... 193 Interdependencies 53 5 Taking Stock: a long story ... 200 4 The Batak in a historical Context 59 6 Development trends of the Blade 5 Early Mentions of the Batak 70 Traditions of : 6 The European View: Warriors, Priests, Summary 203 Cannibals 81 VI Conclusion 210 II The culture of Batak 1 Of religion and cosmology 84 VII Bibliography 214 2 There from the Beginning 2.1 North Sumatra in Focus 95 VIII Image credits (page) 217 2.2 Unmistakable Batak: piso, singa, ulos 100

III Piso - an Art Form of the Batak 1 The Blade of the piso 111 2 Piso – an Art Form of the Batak 2.1 Function and Significance in Times of Change 120

6 7 Foreword

The Batak. Far from us in Europe, mostly an With this publication, and the exhibition In the run-up to this project, I was repeatedly unknown quantity. And who of us has been associated with it, the foundation IFICAH asked why the IFICAH Foundation cares so on vacation to Lake Toba in North Sumatra? endeavours to contribute at least a small part much about the Batak. And the answer is as Although it is the largest volcanic lake on Earth, to bringing the culture of the Batak people into short as it is simple: Because they deserve it! and three times the size of Lake Constance, the public eye for a certain period of time. This most of us haven´t even heard of it. Thus, in the is a public that is massively oversaturated, but exhibition at the Museum of Asian Culture it is perhaps because of this is also open to a topic Günther Heckmann important that for once we are able to show that does not always follow the mainstream. Executive Board Director IFICAH visitors where the Batak people live. We are grateful that we are able to illustrate the culture of the Batak with a number of very They are a proud people who had appeared to good, in some cases very rare and important have been isolated for a very long period and objects. Thanks to the generous cooperation "discovered" by Europeans for the first time with private collections from home and abroad, in the mid-19th century. Once discovered and, we have achieved an exhibition that shows according to our view of things, proselytized, both the aesthetics of the objects and the they were in reality suppressed and robbed, fascination of the distinctive craftsmanship. as in so many cases in the history of so-called civilization. For a long time the Batak resisted Dr. Weihrauch, using his research and his this kind of appropriation, and even after - or experience, has written a work that sheds maybe despite - the Christianization, preserved light on old rumours and, above all, focuses much of what constitutes their character, their on the topic of the culture of the blade for the history and their culture. first time, and which as a specialist reference literature will certainly become recognised as a It goes without saying that globalization and the standard by the experts. insatiable greed for money and consumables have, in the past few decades, had a considerable I would like to thank all those who contributed and negative influence, particularly in these to the realization of this project with their regions. The forests of Sumatra were cleared, financial professional and spiritual support, tribes were driven out, nature plundered. Lake the assistance with the construction of the Toba is over-fished, the water is increasingly exhibition and the production of the publication contaminated by excessive fish farming. Not and, not least, the lenders. Although thanking surprisingly, much of tradition has been lost. those involved is my duty, my gratitude On the other hand, there are also local people comes from the bottom of my heart and the who are trying to draw on these very traditions implementation of the Batak project has in order to prevent everything from being lost. provided me with a great deal of pleasure.

8 9 The clan is watching over my shoulder - Ancestor cult and sword art of the Batak in North Sumatra

This is the title of the exhibition in the IFICAH experience. Although the Batak are nowadays collection of objects, most of which have never Museum of Asian Art and of the publication, largely Christian, ancestor worship is still previously been on display. IFICAH is extremely which you, honored reader, have in your hands. manifest, as demonstrated by the monumental happy that it could again gain the expertise The original settlement areas of the Batak, tombs in the landscape around Lake Toba. of Dr. Achim Weihrauch for the introductory a people belonging to the Austronesian article on the history and development of language family, were the mountain ranges The material culture of houses, carvings, the piso as well as for the description of the and their foothills in the northwest of the sculptures, musical instruments and metal-ware objects. Here he makes it clear for us that the island of Sumatra with the extensive Lake Toba is also partially unique in the Southeast Asian Batak were by no means as isolated as has at its center. For many decades the Batak have island region and bears a close relationship often been reported. been the subject of the special attention of to the religious and social aspects of the ethnographers and ethnologists. The reasons Batak. An extremely important aspect of this You can do a good deed by spreading the for this originate from the European viewpoint figurative culture is the piso blade weapon, word: and let me not forget to mention at of their having a culture protected by its in the form of , and sabers. In this juncture, that IFICAH and the exhibitions seclusion (it was only around 1900 that the addition to their function as weapons they are organized by this foundation are purely Batak lands were brought under Dutch rule) as a patrilinear element of the male as well as a privately funded and receive no public well as the alien phenomena of their way of life, status symbol and they serve as an indicator of subsidies. such as the second burial, head hunting and – a the social structure. In marriages, they play an matter repeatedly cited - ritual cannibalism. important role as exchange gifts that symbolize I wish you great pleasure in viewing and the male element, while the female element reading about the exhibition, The worship of the ancestors is a fundamental is symbolized by artistic textiles in traditional aspect of the immaterial culture of the Batak, colors and patterns. Horas! whose cosmology was based on the idea of a tripartite division of the world into upper, There have been several excellent exhibitions middle and underworld. The ancestors, who of Batak culture. In these, however, there was Dr. Udo Kloubert the Batak trace back to the legendary ancestor only partial reference to the extraordinarily Member of the Board IFICAH Si Raja Batak, represent for the individual the interesting bladed weapons of the Batak, with binding link to the creation myth of the people their like a brush stroke and their grips and to his own social position in the family and in the form of an ancestral figure, who serves society. This society is divided into clans (marga), to provide a balance to the forces of the blade. often comprising of hundreds of members. The It is a great pleasure for me that the IFICAH social intercourse within and between clans is Foundation, in its fourth exhibition on the governed by certain traditional rules, especially traditional culture of the Southeast Asian and in relation to marriages. Karl Mertes, Chairman East Asian region, has addressed this hitherto of the German-Indonesian Society in Cologne, neglected topic in its museum in Hollenstedt gives us a captivating impression of his personal near Hamburg and has been able to present a

10 11 „An insiders view...“

It was in the early 1990s, while taking a bus Disembarking for the second time, my cousin from Surabaya to Denpasar, , that I had my repeated his words with a bigger sigh to it. first "scary" encounter with a Batak. "It's going to be a long journey to Denpasar". The Batak driver was still in "command" of The bus broke down after about half way things. "Relax... relax... there's nothing there" through, and while getting off, my local cousin he said; trying to fix the engine, but it was who was with me said; "It's going to be a long obvious that he is a good driver, but sadly know journey to Denpasar". not much about the engine. He gave up after a while, and went out looking for the nearest Usually it takes at least one hour for a replacement phone. (At that time the hand phone is science bus to arrive, but only after about half an hour, fiction). we were all happy to see one coming. As the After about half an hour, a traffic police car bus stopped, out came the driver; a typical loud arrived, and officers came out and asked for and bold Batak. the driver, who somehow had disappeared and never to be seen again. My cousin was very pleased at seeing this, as many there are aware that the Batak bus drivers And as we waited for more than one hour are known to be very fast. As we boarded the before another replacement bus to come, my bus, others were already having friendly chats cousin repeated his words again: "It's going to with the driver, all anticipating a fast leg of the be a long journey to Denpasar", and credited journey from hereon. Yes he was speeding, but the bold, gutsy and brave Batak driver, who saw he is also clearly an experienced driver. the opportunity to make a quick buck by renting a cheap bus to take the passengers to Denpasar, It was about only half an hour on the road and later claiming high compensation from the when passengers at the back were informing bus companies. that they are smelling some burning coming from the engine behind them. The driver just The stereotyping of Bataks as being in the ignored it and boldly continued on. Even after mould of the above driver has been the norm some smoke was seen coming into the bus, his in for a long while. In many television response was....."Tenang...Tenang. Nggak ada drama serials, many Batak actor usually plays the apa-apa". Relax...there's nothing there. role of the bad guy. A Batak lawyer will take on Eventually a small flame broke out, and as he a case that all others give up upon. slowed down and stopped, thankfully it also somehow stopped the flames.

12 13 How this reputation came about is not from just The earth had been spread out on the head of just like elsewhere in the region, and some “hard one factor alone, and this books presentation of Naga Padoha, the of the underworld, cores” that never did accepted Hinduism nor its artefacts and details, instigates the reader to who attempted to get rid of it by rolling around. Bhuddism. Always a “touchy” subject when it look closely, and from a wider view of history, Whenever Naga Padoha twists, an earthquake comes to the spread of Islam in the region, as to hypothesise for themselves; and realize why occurs. The earth was softened by water and when and from where exactly it came. Without "they became what they had to become". threatened to be destroyed, but with the help delving in too much into this, this publication of Mula Jadi and by her own cunning, Sideak does stressed on its influnces and importance, The following are excerpts from the mythological Parudjar was able to overcome the dragon. She but not compromising on the focus of the Batak references of the Batak existence and culture. A thrust a sword into the body of Naga Padoha culture at hand. bit of compressions have been made to shorten and laid him in an iron block. a long story, but the fundamental remains. It is understandable for scholars and enthusiasts Batara Guru and Sideak Parujar were wedded, to focus on the great empire when At the beginning of time there was only the sky and had twins of different sexes, and mankind going back into the history of Indonesia and and great sea beneath it. In the sky lived the is the result of this. The couple settle on Pusuk the rest of the archipelago. The abundance of gods and the sea was the home of a mighty Buhit, a volcano on the western shore of Lake references from the Majapahit empire and the underworld dragon Naga Padoha. Toba, and found the village of Si Anjur Mulamula. lack of it with empires pre dating it, makes this The mythological ancestor of the Batak, Si Raja publication’ noteworthy work more meaningful. At the beginning of creation stands the god Batak is one of their grandchildren. One have to take many factors into consideration Mula Jadi Na Bolon. His origin remains uncertain Marga is a term in Batak societies referring to a when going back in history, and this publication’s and lives in the upper world which is usually clan name in Batak or Toba mythology, all marga factoring in of numerous events that occurred, thought of as divided into seven levels. His three are traced to the common ancestor of "Si Raja which is most noteworthy. Whether it is sons, Batara Guru, Mangalabulan and Soripada Batak" (The King of the Batak). geographical or language or others, the were born from eggs laid by a hen, and fertilized meticulous way thing are being “rolled out” is by Mula Jadi. He also has three daughters whom Fast forward a couple centuries, and there truly a reference in itself. he gives as wives for his three sons, of which are now more than 450 margas presently in one of the daughters was not happy with Batara records, spreading as far as west , as Hats off again to the researched done to locate, Guru, Sideak Parujar. She fled from her intended well as Singapore. And with colonization and and delicately linked the rather recently exposed husband from the sky to the middle world which independence, though not in many numbers, Chinese references of the region pre dating was still just a watery waste. She refuses to go they had also migrated into the few big Majapahit. Truly valuable indeed, and can be a back but feels very unhappy. Out of compassion developing Javanese/Balinese cities. stepping stone for others to explore into further. Mula Jadi sends his granddaughter a handful of The embracing of Islam in the region played earth so that she can find somewhere to live, a part in the evolution of the Batak’s race, Adni Aljunied and she spread out this earth. whereby some accepted the faith and evolved, Member of the Board IFICAH

14 15 Ancestor cult and blade art - how do these fit together?

Within the framework of my collaboration with these blade objects to do with the blades in in the world are they to be found on Why ancestors are important to the living IFICAH, I have the great privilege of having the narrower sense? The "Western" interested (Batak: piso, Indonesian/Malay: pisau)? And should also be clear to us. What our ancestors been given access to a selection of art and party (be it a collector, a scientist or an art lover why are these characters created and arranged have done within their environment has made cultural objects, some of them spectacular, or, at best, everything in one person) also wants in the manner they are? And why are the everything what is today. This "today" is from different cultural aspects and to be able to know exactly which detail of the figures bear characters so important to understanding the perceived entirely positively within traditional to carry out scientific and curatorial work with what contents or statements. Why does this blade culture of the Batak? This publication is societies that operate cyclically (rather than these objects. The exhibitions and publications grip figure have a topknot and the other not? dedicated to these questions, and other issues. on the basis of over exploitation), and is produced by IFICAH, in which these objects What does the hand posture of some figures a condition worth preserving, and this by have allowed an interested public to get a closer mean? What is this strange being on which the For a Batak living traditionally, (incidentally bonding to to the wellspring of this state. look at them, have three main objectives: to figure is sitting, and why are the figures in this Batak is a term used even as far back as Marco Past and future are not perceived linearly, but promote understanding and interest for other often bizarre concentration arranged one on Polo in his travelogues as "Battaer" for the cyclically, because “becoming” and “decaying” cultures in general, to convey the inherent top of the other or in rows? It is a fact that, in northern Sumatran dwellers and which he are mutually dependent. All primordial creation aesthetics of material forms of expression, the very first approaches to the theme of Batak had gleaned from Arabian merchants) the processes, including procreation, birth and and to inspire a different perception through a art, to which the blade objects obviously also explanation would have been obvious in many growth of all life forms (and also of the land thematic approach on a sound scientific basis belong, one will be confronted in the relevant cases. The figure represents this or that person as the "mother of all things") only make sense and in helping to develop a keen eye. This literature, or on the Internet, with the terms engaged in this or that action. It is no longer if it is understood as an unfinished, constantly enables much to be understood about the "ancestor" or "ancestor cult". Sometimes the know who the figure was, because although renewing process. This world view, which is or supposedly "curious" or "peculiar" that results figures have an almost Polynesian appearance; the Batak have their own writing system and should be as valid for "us" as for the Batak, from our scepticism towards what is foreign to they sometimes seem almost like miniature have been making books for centuries, the explains why the representation of ancestors, us, a feature which is common to all people. For editions of the famous moai on the Easter texts they contain are not historical, descriptive i. e. the relatives embodying the family (post the opportunity to participate in this mission, I Island. The distinctive features with accentuated or chronical in nature, but are mostly concerned mortem), are ultimately the manifestation of would like to thank all those who make this cheekbones, the majestic upright posture, the with instructions for rituals, healing processes the extant family. In addition, the ancestors in foundation work possible, but above all Mrs. indifferent gaze, and the strangely entranced and similar - processes that are important in our perception, thus also in our "reality", are and Mr. Daniela and Günther Heckmann, from smile shown by some of the most succinct everyday life and always have a practical value. not "gone", but in the hereafter, as long as you the bottom of my the heart (and not wait until figures has something sublime, ethereal, aloof, What you will not find in any Batak book is an remember them - that too is an indisputable the end of this article or this book). clearly suggesting an other-worldliness. ethnological-sociological explanation like, "The fact. And everything that happens, for better ancestors or deceased relatives are important or for worse (which means harming the living), The title of the publication in front of you As the objects were brought together from to the living because they ...". This "because" comes from the hereafter, because there is brings together two topics that seem to have the various private collections as part of the is simply self-explanatory and self-evident, no such thing as a "rational" explanation for little thematic overlap at first glance. What preparation for the exhibition and publication, in the same way as the question, as to why the soulfulness of things or for the starting of have blades, or blade objects, which form an it soon became apparent that the details on the figures are to be found on handles, processes. Consequently, this means that the integral part of the object categories presented the grips are to be found in almost identical medicine containers (like the "magic horns"), ancestors can influence the present-world. and discussed here, to do with ancestors? In form on the "magic horns" and "priest staffs" and priests´ staffs, need no explanation. other words, what have the small sculptures as well as other elements of the material Batak that often, but not always, adorn the grips of culture. The question inevitably arose: Why

16 17 Ancestors are relatives. To be rooted, to know The ceremonies directed towards the ancestors with an ancestor. Also, calamities that can with the departed relatives who "then” where one comes from, to belong to a certain usually are reflected in the social behaviour affect you in life, such as illness, drought, themselves did the same, thus guaranteeing the tradition is of fundamental importance to towards the living elders. Also very common is bad weather, etc., are often interpreted as a existence of the living, just as the living form the all people. The ancestors embody their own the concept of rebirth in alternating generations punishment of the ancestors for wrongdoings. ties to the future through their marriages and origin and identity. In traditional societies, (e.g. the grandfather is reincarnated in the These interpretations show that the influence bonds. For the family is everything and is the one defines one's identity and personality not grandson), often made concrete by the giving of the ancestors is seen as ambivalent - helpful only thing which is ultimately of importance, only from one's individual activities but from of names. Ancestors are also considered to be in times of crisis, but also punitive, where the only thing which is influenced by adhering one's position in the community. However, this those who, after death, have achieved a status norms of the community are violated thus to the adat, the customary law, and the only community is not only made up of the living, in which they are closer to the divine than those endangering the. All in all, the influence of the thing which is constant in the turmoil of life. but also of the ancestors of the living and the still-living and can mediate in both directions. ancestors is therefore seen as mainly positive, in as yet unborn. The worship of the forefathers In this they are similar to saints - for example the sense of both building and preserving the or the ancestors by the offspring is effectively in the Catholic understanding. The concerns community. Dr. Achim G. Weihrauch a community-creating and strengthening of the believers are transmitted through the Advisory Board IFICAH force: ancestors are the common reference ancestors to the deity a matter which this is Piso as a "platform for the representation of point, and as role models they embody the not the responsibility of just any living person, ancestors" are a link between the past, that is, common values that hold the community but of the respective chiefs (priests, clan chiefs) the world of the ancestors, and the living. Thus, together. Ancestors, therefore, not least fulfil representing their community. Conversely, as individual manifestations within the material an important role model function. With the the ancestors effectively form the channel culture they are a "hot potato". In addition there example of their lives they set the framework for the divine life force which must be given is their spiritual and psychological significance, for wrong and right in the community in which to the believers and which is vital in a world since as a steel, hardened blade, they embody they are worshipped. It can also be formulated where they see themselves threatened by unity, strength and purposefulness. As a last- as follows: A community, by worshipping its spirits, witches, and other spiritual forces (the resort self-defence tool, they potentiate the ancestors, makes clear the values and standards causes of disease, hunger, storm, etc.). A good holder´s physical capabilities, convey a feeling that apply in it. relationship with the ancestors is therefore of resilience, and thus provide a sense of essential to life and is reasonably regarded as assuredness. Almost every ethnic group has means to visualize the centrepiece of traditional religiosity. ancestors with the help of creative techniques Piso are therefore important gifts among the (e.g. sculptures, masks, knife handles, etc.). According to the traditional view, ancestors Batak. The fact is that piso is still a name for Mythical ancestors who are considered the have a wide range of possibilities making significant gifts of all kinds between the families founders of a lineage or clan are important to contact with the living and to make their will or clans, even for gifts of money (including by the whole lineage community. Sacrifices for the known. These include supernatural phenomena online transfer), and for exchanges at family ancestors are regular commitments that cement as well as the interpretation of natural events. alliances of all kinds. They embody the male the community together. These ceremonies Appearances of "mighty" animals, such as element, as cloths, ulos, embody the feminine express the collective feeling that the ancestor large snakes or crocodiles (both common in side. That is, figurative piso directly embody the lives with and in the midst of his descendants. piso grips), are often interpreted as encounters continuity of the family by forming a connection

18 19 Medicine horn naga marsarang. Toba-Batak.

20 21 How I became a Batak

"Hereby I give witness that you have been law". Groups central for the preservation and joined as man and woman as a married cou- the revival of the tradition are the clans - called ple" - so said the father of the bride, after he marga. In our case it was about the connection had put a traditional cloth, a ulos, around our between the marga Simanjuntak and Pardede. shoulders. In the hall, the numerous guests applauded and repeatedly called out "Horas - Horas!", the traditional Batak form of greeting and congratulation. Then my wife and I were draped with many more ulos by the guests to strengthen and to confirm the bond for life.

I am a German and a Catholic, my wife is from Indonesia and is a member of the Batak peo- ple in North Sumatra and she is a Protestant. We had already been officially married as well as in a church and had two children. In order to further honour our mutual relationship and provide it a special status, we had decided - while living in Germany - to take this step of recognition of, and involvement in, the Batak society. By doing this we were finally expressing respect for the tradition and respect for the an- cestors in the homeland of my wife.

The rules of the Batak and the family environ- ment are far more complex (and complicated) than we are familiar with in Europe's secular and rational West. Interpersonal cohesion and family rituals follow traditional rules, which are the basis for a prosperous life and one focussed on the well-being of the community, which or- ganizing it accordingly.

The traditional rules and laws are embraced wi- thin the term adat, which we would call "tribal

22 23 The Batak

The Batak are considered to be an ancient In- na in the face of climate change and the radical is practiced. In the course of the Dutch colo- to traditional legends, all Batak descend from Si donesian people. They live in the North of the destruction for profit by human hands of the nial period large plantations for rubber, tobac- Raja Batak, who came to Earth from Mount Pu- island Sumatra in the region around Lake Toba. natural habitat. Since about 1980, Sumatra's co, tea, coffee, cocoa were created especially in suk Buhit by Lake Toba. This inland lake – three times bigger as Lake rainforest has been halved in size! Sumatra's the north. At the same time the first oil wells Constance - is not only the largest lake in In- rainforests were added to the UNESCO World were discovered in the South. Nowadays palm Since the mid-nineteenth century, the Protes- donesia, but also in Southeast Asia. It is also Heritage List in 2004 as a natural monument. oil is the central crop for industrial use - and is tant Rhenish Mission has mainly been involved considered to be the largest volcanic crater in Frequent disasters characterize the forces of also the cause of ruthless deforestation of the in the Christianization of the Batak. Today, the the world. About 70,000 years ago, a fire-bre- nature in response to the tectonic plate shifts. rainforest. This has also meant that habitats of majority are followers of the Batak Church Hu- athing mountain exploded, spewing out mate- Well-known are the eruption of the Krakatau ancient indigenous ethnic groups are affected or ria Kristen Batak Protestan founded in 1917; rial which can be found over the whole globe. volcano at the end of the 19th century, the ef- destroyed. There are also Catholics and Muslims. A small The caldera filled up with water and another fects of which were felt until Europe, the cata- group of the Batak cling to the belief in Si Sin- explosion created the island of Samosir within strophic tsunami of Christmas 2004 and most For a long time, Sumatra was known as the gamangaraja as the Messiah, the Parmalim. On the lake. Its size and the isolated location high recently the Sinabung volcano eruption. " Island" because the precious metal was the one hand, they reflect the traditional beliefs in the mountains may have contributed to the already extracted as early as the Middle Ages. and practices, notably those of the Toba Batak fact that Lake Toba acquired a strong mythical The Batak are divided into five groups or tribes - The mineral resources could make the inhab- and on the other hand their activities stem from and spiritual role in the daily lives of the inhab- Toba, Karo, Simalungun, who are largely Chris- itants rich; in fact, however, it is mostly the inter- the time of anti-colonialism as a countermo- itants and still continues to do so today. tians, and the Angkola and Mandailing who are national industrial concerns who are the benefi- vement to proselytizing by Europeans. mainly Muslim. In all, the Batak number some ciaries of the depletion of the natural resources. Speaking of dimensions: With approximately six million. The Toba Batak form the largest and Characteristic of their culture are the rules and 445,000 km², the world's sixth largest island, at the same time most widely known group. Since the Batak lived isolated in the highlands consequences of ancestor worship, which is re- Sumatra, is significantly larger than Germany Last but not least, the proselytizing to Protes- for a long time, agriculture () and livestock flected in many rituals and even when belon- with its approximate 357,000 km², but with tant Christianity (primarily by the Rhenish Mis- were their primary source of income. Today, tou- ging to a religion these retain a high significan- around 50 million inhabitants it has a smaller sion from Bethel and Barmen) may have cont- rism provides an increasingly important basis for ce. Expressions of this are the regulations from population than Germany with approximately ributed to the fact that Batak people were able an economic livelihood. birth through marriage and family founding to 80 million. The equator crosses the island which to achieve a good basic education and grow up the reburial of the bones of deceased ancestors. has a length of more than 1800 km. It is home in stable health. My marga Pardede, my family, In the first millennium CA, alongside nature re- Gondang music (with drums, gongs, flutes and to one of the largest rainforest areas of the belongs to the Toba Batak. ligions, and Hinduism influenced Su- two-stringed lutes), songs and the classic dan- Southeast Asian tropics. The Leuser National matra. Recent research shows that at that time ce tor-tor are lively expressions of highly active Park in North Sumatra was set up to control the Here I´ll squeeze in a brief excursion into the even the highlands had trade relations reaching traditions. A special role is played by the Ope- wild, ruthless and mostly illegal deforestation traditions and everyday life of the Batak, in or- at the least as far as the coastal regions and also ra Batak, which embodies both entertainment of the primal forest and thus to establish a san- der to provide a better understanding of the beyond Sumatra. As a consequence, foreign be- and socially critical elements. ctuary for, among others, orangutans, rhinos, living conditions. liefs were also known there. tigers, elephants and crocodiles. Nowhere else Characteristic for the style of living and working is there a comparable habitat and settlement The rich fertile volcanic soil is the basis for high- The Batak originally developed a strong ancest- of the Batak is the house construction with the region with the aim of preserving flora and fau- yield agriculture. In the coastal regions fishing ral culture within a patriarchal society. According conspicuously curved roofs and elaborate car-

24 25 vings. In general, the stilt house is divided into to capture the soul and power of those killed from North Sumatra and contribute to the so- three levels: Below it is the area for livestock, in following serious crimes. cial development of the Republic of Indone- the middle (accessible via a stairway from the sia. The commemoration of the actions of the outside) the large undivided living and working Legends and unsubstantiated stories in the missionary societies since the 19th century is, space for the inhabitants and above - under the 19th century helped to demonize the Batak. among others, a cause for us to be reminded roof - the place of the ancestors. Another interpretation emphasizes that the of the connections with Germany. Batak wanted to frighten the foreign invaders A special feature of their textile art is the hand- with supposed headhunting, with the intenti- Alongside an increasing industrialization (palm woven ulos cloths. They are about 60 - 70 cm on that they should stay away from and not oil, fish farming in Lake Toba, mineral resour- wide and up to 200 cm long. Highly elaborate venture into this inhospitable and dangerous ces), tourism plays a major role. Lake Toba is a and artistic, expressive and illustrative patterns region. Whatever the case, to this day, tourism significant tourism project in Indonesia. are woven into the cloths and, in some cases, campaigns flourish by serving up such grueso- embroidered. They usually tell a story that can me stories. be understood through the knowledge of the motifs and colours. The ulos accompany the After a number of scientific expeditions, a cont- Batak from birth to marriage, through to death inuing contact with Europeans was established and burial. by missionaries about 150 years ago. The Dutch were interested in economic gain from planta- The craftsmanship and skill involved in their tions in the lowlands and in the coastal area, making, as well as the use of knives, swords but tolerated and encouraged the activities of and other weapons are evidenced clearly by the missionaries in order to indirectly consolida- this catalogue and the exhibition. te their power and influence. The Dutch in the region around Lake Toba did not profit direc- Early reports of the Batak, such as that of Marco tly in the economic sense. They could, howe- Polo, mention headhunting and cannibalism. ver, guarantee the "manpower" of the Batak. The German scientist Franz Wilhelm Junghuhn Otherwise, the colonial interests were centred (the "Humboldt of ") was active in Sumatra more on the huge plantations in northern Su- from 1840 to 1842 as a medical officer of the matra. United East India Company (VOC) of the Dutch colonial power, where he carried out scientific The work of the predominantly Protestant mis- and geographical studies and also explored the sionaries from Germany had very "beneficial" "Batta countries". He, in common with subse- consequences: The education and health care quent missionaries, also reported cannibalism. above all have helped the Batak to a prominent It is probably undisputed that the Batak in the role. An above-average number of lawyers, past practiced a so-called "court cannibalism" doctors, military personnel and scientists come

26 27 Founding a family

Originally marriage was based on the When we informed our relatives and friends My father-in-law's sister had two daughters - (as an attentive observer) and many inquisitive agreement of two extended families - the in Germany we were going to perform a third thus the family lacked a son in the sense of the neighbours. A large group where all wanted to marga, also known as the clan. The bride and version of our vows, there was a lot of interest classically patrilinear succession. And so it was witness how a new member was accepted into groom are bearers of a rational and functional and expression of the desire to be present. fitting that I was available as a future "son and the Batak society. decision-making process and as individuals not Thus, in August 1988, a group of about twenty heir". Cross cousin marriage in this ethnology questioned about the degree of their affection people came together, who were then all calls this relationship of the groom the The solidarity and interdependence of the Batak for one another. present in Sumatra as my family members, as mother-brother-daughter. In fact, we are not clans are defined by a triangular relationship, members of my German marga. blood relatives, but we fit into a genealogical Dalihan na tolu: After my wife and I had decided to perform worldview. a traditional Batak wedding, I was primarily The first official step was my acceptance into a - the bridal party (hula-hula), for us the marga involved in learning a great deal. How do we Batak marga. For this I had to be "adopted". This In the left side diagram only two daughters Simanjuntak define the responsibilities and dependencies step - as well as the following - are to be seen of the four children of the parents are cross- - the grooms party (paranak / dongan sabutuha), within the extended families, what role do within the context of traditional and spiritual related to the son and therefore interesting as the marga Pardede we have as a married couple, how should we processes. The application and recognition of a spouse: - the extensive group of relatives of the behave and what do we need to do to ensure the necessary rituals are an expression of social bridegrooms side (anak parboru) a smooth ceremony? position. They are not a part of the judicial legal "In the centre of the arrangement is the nuclear framework of state legislation. family of father, mother and son, and alongside This constellation maintains a close family are the siblings of the parents with their cohesion and secures material, social, ideal daughters, the cousins of the son; The son is in and spiritual relationships and identity. At turn, as their cross-cousin, the coveted spouse family celebrations - especially in the case of for his two cross-cousins, whereby, depending marriages -each side assumes alternating roles on the culture, he will favour the daughter of which cut across generations. Marriage within his father's sister or his mother's brother. " a marga is forbidden. Many Batak can name Paternal grandparents Maternal grandparents [Source:https://en.wikipedia.org/wiki/ their ancestors as far back as the 15th or 16th crosscousine marriage] generation. Father-Sister ♀ Father-Brother Mother-Sister Mother-Brother ♂ ♂ Father Mother ♀ ♀ ♂ Cross-Aunt Parallel-Uncle Parallel-Aunt Cross-Uncle So the Pardede as adoptive parents took me in Three stones that are used as a fireplace for Daughter Daughter place of a son. This ceremony was symbolized, preparing food are an appropriate symbol for Parallel-Cousin Parallel-Cousin in a manner of speaking, by a rice baptism in the stability of such a triangular relationship. Daughter Son Daughter which my new parents blessed me - and my More recently it is often replaced by an iron Cross-Cousin Cross-Cousin Cross-Cousin wife too - with a handful of rice on my head. tripod as a place to cook - and indeed cooking Present were our two daughters, my German pots are more stable on them than on four legs. relatives and friends who had made the This philosophy Dalihan na tolu (the three journey, representatives of Simanjuntak and stone hearth) forms the backbone of both Pardede, a women's church choir, the pastor the relationships within the extended family

28 29 and also as an attitude towards life aimed at drums, gongs, flute and small lute) played the receiver of the bride are predetermined: at Group receiving the bride Group giving the bride ensuring material and social security. and the visitors danced in ever changing its´ core is the transfer of ulos and piso, as well boru – wife receivers hula-hula – wife givers constellations. The female guests of the bridal as fish and meat, etc. Bride / Female Following the adoption, the bride price party contributed rice. They bore the gifts on negotiations took place because the their heads in wicker baskets in a long procession In well-presented speeches it was finally stated Dowry Simanjuntak cede their daughter only into the hall, thus supporting the marga of the that the margas´ decision to join the bride for a (symbolic) dowry to the Pardede. groom, because they were responsible for the and groom was in order. Again and again Female goods (ulos = cloth) Representatives of both marga led the preparation of food. this was confirmed by "horas" shouts and negotiations using eloquent speeches and the wellmeaning "ematutu", "so be it!". The Male goods (piso = knife) lively discussions. Even if all participants After one or two hours of this colourful and guests as witnesses of the marriage, as well as Lower status were already aware of the irrefutable result, spirited start, the newlyweds were placed on the ancestors, were now duly informed that a they nonetheless adhered to the rules of the a stage in the hall, and thereafter could watch new family had been founded. Higher status exchange of arguments. The two-day long the ceremony unfold from there (such an encounters were mostly conducted in the local elevated position is not common because it is Fish Batak language, which I could not follow, originally assumed that everyone meets sitting Meat although I speak Indonesian. The sequence on the floor (this was a concession to the style of the upcoming festivities was also arranged of modern festive function rooms). The central Uncooked rice during this process. event was the gift of certain parts of the buffalo, Jambar, to the various representatives Cooked rice The “wedding ceremony” finally took place of the margas. within the framework of a great celebration. Land The Raja adat, the master of ceremonies from This custom is based on fixed allocations, Money the bride´s side, led the day long procedures. according to the status of family members. For The evening before, a buffalo had been us it was surprising that despite traditional rules slaughtered, and the preparations for the of the meat allocation, there was still sufficient (after: Edward M.Bruner, Commentaries Exchange guests' supper continued through the night. reason for heated discussions as to who then Theory and Integration, Honolulu 1981) Our fellow travellers from Germany meanwhile was actually to be given which part of the were instructed in the basic steps of the tor-tor, buffalo. the traditional step dance. Since the costs of festivities are shared between After the elaborate process of dressing in the marga – according to rules which I couldn´t traditional costumes (with ulos and jewelery) understand - the subsequent collection and and with the arrival of my wife and myself the distribution of cash was again accompanied by ceremony could begin. To start off a gondang a major effort and many debates. The rituals of (orchestra in the traditional formation with exchange between the parties of the giver and

30 31 My wife and I were invited to a central place well as to visit, the ancestral ceremonial and in the hall. The bride's father then put a shawl burial grounds. By the way, thanks to reliable around the shoulders of my wife and me, thus word-of-mouth propaganda and some press confirming and strengthening us as spouses coverage, it was not all that surprising that under the umbrella of a ulos. Thereafter we we were greeted like old friends ("These are were draped in innumerable ulos, each branch the Pardede who have just celebrated an adat of the family being thus included and in this wedding"). way testifying his consent and our belonging. The whole ceremonial lasted a good week After that, the importance of celebrations there, although there had previously been was again emphasized in extensive speeches. appointments and meetings, defining the rituals And finally, the gondang orchestra struck up (regarding adoption – bride price negotiations - again and all the guests joined in a large tor- wedding ceremony) and involving a process of tor dance. In the evening, when I wanted to several days. check whether there was a certificate, an entry in an official directory, or the like I was met by Since then we are seen in Indonesia - especially astonished questioning: "Why a document, a in the Batakland - as Pardede. In Germany, this paper? Anyone can write anything on it. You has no official meaning and is not recorded have nearly a thousand witnesses here who anywhere here. can testify to your marriage and that's enough surely?" Well, such an obvious argument may seem strange to us Germans - but here it had a resounding and convincing effect. At the same time, it demonstrated the appreciation of and respect for traditional commitments.

Now it was time for the "young family" Pardede to start the honeymoon. In part our manifold accompaniment of German relatives and friends went on an independent tour of Indonesia, and in part accompanied us. The tour led first to the house of my adoptive parents, to once again demonstrate our thanks and respect. And then we went to the legendary Batak sites by Lake Toba to trace the origins and traditions of, as

32 33 Durability

According to traditional Batak law, we now as well. My German son-in-law will therefore be belong to the marga Pardede, and our children adopted by the marga of my Indonesian brother- also belong to this marga, as born Pardede so in-law. And so the wheel turns full circle, and to speak. My wife is born Simanjuntak and had the recognition, appreciation and continuation to leave her marga to become a Pardede, but of the Batak traditions are guaranteed. My continues to call herself Boru Simanjuntak. grandchildren will then also bear the name of a Our two daughters thus bear the name "Boru Batak marga. Thus, we live with the ancestors Pardede" - and thus their origin and belonging and shape the intercultural dialogue through a is clarified. preservation of traditions across continents and with the promise of bearing fruits in the future. To the direct family of my adoptive parents together with my newly-won sisters, we From the point of view of the future bridal maintain a relaxed relationship. With the couple - they informed their friends about the death of my adoptive father, however, I had to upcoming adat ceremony - their explanation assume certain responsibilities. I travelled with reads as follows: my wife to Sumatra at short notice, so that I could attend the memorial service as "family "We live within the family tradition of the head". This gesture is a natural consequence Batak and are connected to their culture. For us of the honour I had been extended by being this means that we have an obligation to pass accepted into the marga Pardede. The meeting this culture, and the rules of the special adat with the extended family for the funeral lasted ceremony on to our descendants." This is how for a whole day. By doing so I was able to Timo Lipfert, a native German, responds to deliver the necessary respect for the ancestors. the question of why he concerns himself with Had my adoptive Pardede parents now had no the Batak culture and wants to take part in an male offspring, then the custom offers a way adat ceremony. The fact is, the people of the out: An almost human-sized wooden figure is Batak in North Sumatra have special rules for present at the dances of the funeral - si gale- regulating social and family life. Timo is married gale. This dressed effigy can be "animated" to Sonja, who was born thirty years ago in by strings like a puppet. It represents the non- Cologne as the daughter of Karl Mertes and existent son and smooths the way for the soul Lena Simanjuntak. Sonja can also be described of the deceased. as a "born Pardede", because her father Karl Mertes was adopted, after his marriage with Our story is almost over here, but it still has a the Batak Lena Simanjuntak, into a Batak clan sequel. Our youngest daughter has decided to / marga - namely Pardede. The marga Pardede have a Batak adat wedding with her husband adopted the native German because one of his

34 35 wife's aunts married into the marga Pardede. that the Batak have a rule by which only Batak be held as a public event to introduce and This aunt of Lena - Karl's "adoptive mother" - can marry each other. For me, it's interesting explain the Batak culture to local, national and has two daughters, one of whom has married on the one hand how easy and unproblematic international guests. Participation in such a into the marga Silalahi. this is, and on the other hand, how it is treated ceremony is intended as a contribution to the very earnestly. " explanation of the Batak way of life. This can Timo has agreed to being accepted by Pardi help in addressing and winning tourists. Finally, Silalahi into his marga. This process of adoption The cohesion and interdependence of the Batak it is also a contribution to the international into a Batak family clan is a prerequisite for margas are defined by a triangular relationship, organization of a "Batak Day" every year in June, a traditional Batak wedding. The linking of Dalihan na tolu: introduced last year. And so, all participants can symbolic adoption with the traditional wedding - the bridal side (hula-hula), in this case the make a constructive and practical contribution rite is the symbolic endorsement of the vows marga Pardede– to the intercultural dialogue. between Timo and Sonja; it is not a formal legal -the grooms side (paranak / dongan sabutuha), process, but expresses the recognition of and here the marga Silalahi respect for traditional values and rites in a cross- - the widespread family relations of the party Karl Mertes cultural and intergenerational understanding. accepting the bride (anak parboru) Chairman German-Indonesian Society Cologne

The couple already have a daughter, Kaliah and This constellation maintains a close family suggested to Sonja's parents then, that they too cohesion and secures material, social, ideological would like to marry, in the second generation, and spiritual identity and relationships. Each of following the Batak rituals. They have known the parties at family celebrations - especially in each other for many years and want to use this regard to marriages – has a role which passes ceremony to bridge the gap between different on from one generation to another. Marriage ideas of life, virtues, traditions and ideals. This within a marga is not allowed. includes, among others, the responsibility of The cultivation of traditional values and relationships within the family, but beyond that behaviour - this is how the term "Adat" is also the traditional wedding procedures. "We best translated - shapes the everyday life of want to affirm this commitment to the adat traditional Batak. One of the main goals of of the Batak because my parents put it into the adat is the preservation of the ideological practice" - Sonja stated - "because they have and material heritage, including the rules for very different family and cultural backgrounds, passing it on. and they show how one is able to both maintain and combine traditions, Timo adds: "Yes, my Our decision to have a Batak adat wedding is, parents-in-law often told us about Indonesian so to speak, a continuation of the traditional everyday life and especially the traditions of the family background. Batak. So it is familiar to us. That is how I learnt In June 2018, this traditional ceremony will

36 37 Piso Batak „A blade like a brush stroke“ Introduction

The purpose of this publication is to take a Although the piso blades themselves awake closer look at a physical cultural asset which is particular associations within ever-body with an largely un-researched, in respect of its origins interest in Indonesian culture, they have, until and its significance. The core topic will be the now, been the subject of very little scholastic piso, that is, a type of blade of the Batak in attention. They are nonetheless regarded by North Sumatra. Although the piso in the main society as a highly developed form of craftwork are knife- and sword-like objects, which on and as a sophisticated and prestigious example first inspection appear to have relatively clearly of the art and . defined ranges of application– in contrast to the houses and village buildings which are All who have visited an ethnographic collection known for their elaborate style, and for which or exotica displays have almost certainly at the Batak are better known –, it will be shown least once seen the grips and scabbards, often that these objects, as an expression of the Batak ornamented with figures, on the elegantly culture, when observed more closely, reveal an curved “knives”, which are highly regarded as extensive range of forms and types. eye-catchers in all collections, whether private or public. Everyone involved with South- This imbues them with a far-reaching and East Asian art in the region of “Sumatra” diverse significance, rooted in diverse areas immediately recognizes the long knives with of the Batak culture (and even much further the grips and scabbards decorated with afield).This fact allows us – or rather demands “ancestral” or “animal” figures, which, along of us – that we regard piso as cultural assets, with the keris (Kris) of the Javanese and , which take on a significant role within the some weapons from Aceh and the - material and immaterial cultural heritage of sword of the inhabitants of Borneo belong South-East Asia. to the most well-known bladed weapons of South-East Asia, due in no little part to their The title of the publication before you is itself being easy to recognize. an example of an especially characteristic and an unmistakable expression of this category The piso is one of the most important of object, but we will show, that piso have a handicraft achievements of the Batak and much broader range and variety of forms than plays an important role in the traditional is generally known. This variety of forms can form of society and way of life. These knives be explained by the long and complex history and swords, although until recently generally of North Sumatra and in each of its respective ignored, nevertheless belong to a category of forms embodies particular aspects of the objects within the material culture of one of cultures of this continent. the best known ethnic groups of South-East

38 39 Batak village, around 1920 Asia. The meagre level of research is all the interested in weapons than travelling business everyday use as a cutting tool, heirlooms with deliver a further “classic” ethnography of the more puzzling, since the Batak, the inland men, military and aristocrats) were able to socio-cultural and cosmological significance Batak, which would in any case hardly be a inhabitants of North Sumatra represent an partially access the region. (Indonesian: ). valid statement, since the Batak are as much ethnic group whose numerical, economic and the the subject of modern demographic trends, political strengths makes them one of the most The second reason is that the swords and Pusaka is a term for an heirloom with a multi- urbanization, migration, service society, decline influential ethnicities within the international long knives no longer played a central role, faceted, but non-focussed range of meaning, of traditional clan and family structures as the community which is made up of the island technically seen, in the intertribal and often which, however, is occasionally clarified by an other ethnic groups such as Western society. states of South-East-Asia. This is the result of ritualized resolution of conflicts and their additional term. Although pusaka is often used the historical background and certainly also as importance had acquired a different focus. for family heirlooms, it can also, for example, The purpose of this publication is to explain the result of the manner of the establishment refer to an inherited moped. To differentiate the cultural-historical developments and of contact and influences, which occurred In order to be able to understand the subject an inalienable family heirloom as such, it is connections that can explain the origins of relatively late on, namely in the second half of of the material culture of the Batak in the referred to as harta pusaka. these objects in their entirety and in detail. the 19th century, mainly through missionaries. wider sense, and that of its metalworking in And above all, the goal is to familiarize the the narrower sense, one has to approach it in In the emergence of a functional form subject reader with the very individual aesthetics of the The relatively thin body of material relating different ways. It is naturally of key importance to haptic requirements, where it is the subject piso. to piso (piso = pisau, Indonesian/Malaysian to take at least a fundamental look at the basic of its original usage-oriented needs, such as the “Knife”) is primarily the result of two factors. factors of the Bataks living environment. knife in the general sense, several aspects come First, the Batak only became the focus of into play. European interests relatively late (around the Above all, however, the historical background second half of the 19th century) long after and the general conditions that have led to These are, firstly: What is the device used for had entered center stage in the armed the emergence of the categories of objects or what is it useful for? (tool, weapon, prestige conflicts with the newcomers. The Batak had discussed here are decisive. Immediately object, etc.). Secondly, what parameters been using this later category of weapons for intertwined with this are the meanings of (material availability, cultural transfer, several centuries, as a result of their contacts, the individual elements, in particular the technology) have led to its creation? Third, in part intensive, with Indian and Islamic design features of blade, grip and scabbard, this raises the questions about when and why realms, where the use of firearms developed which are never randomly designed in the did this happen? To answer these questions, more or less simultaneously with the European ethnological/cultural-historical context. They one has to address the subject in many ways, countries. are not the individual creations of a craftsman, starting with the basic conditions relating but a specific canon of forms and styles with to production, relating to the history of the The territory in question, the inland regions of their contents bearing specific meaning. manufacturers and bearers through to the North Sumatra was, in the main, able to resist iconography of the design features. colonial domination and administration due External aspects such as form, material, to its jungles, impassibility and the resistance construction etc. are hardly to be separated It is therefore necessary to approach the core of the inhabitants. It was only relatively late from inherent immaterial statements, such as topic of the piso in a concentric and holistic on that missionaries (who were evidently less symbol content, specialized applications beyond way. In this publication, we do not want to

40 41 I Environment of the Genesis of the piso 1 North Sumatra - land and people

The Batak form one of the most significant The geomorphological division of the island ethnic groups in Indonesia in terms of population into the mountainous west and the flat east can (about 5,7 to 8,4 million people, depending on be described as formative - both were formerly the method of counting), the settlement area relatively impassable regions. The Eastern and its significance within the complex history part, due to its swampy terrain, is not greatly of Indonesia. They inhabit the Northwestern influenced by agriculture, but is increasingly part of Sumatra (Indonesian: Sumatera) in the characterized by petroleum production general area around the​​ Toba Lake, which is and palm oil cultivation. From the Barisam the largest inland body of water in Indonesia. mountain range in the West, the rivers carry Sumatra is the fifth largest island in the world mud and sediment into the lowlands in the East with approximately 473,500 square kilometers. and produce large areas of permanently moist alluvium with the corresponding phenomena The highest point is the mountain Kerinci associated with this. within the Barisam mountain range with 3,805 meters altitude. The length of the island is The land of the Batak is, in its geomorphology, 1,790 kilometers, and at its widest point is 270 the result of one of the greatest disasters of kilometers. In the South, Sumatra is close to the recent geological history. About 75,000 years island of Java, which is separated from it by the ago, a volcano erupted in North Sumatra, Sunda Strait. In the north Sumatra is separated spewing out some 1,500 to 2,000 cubic by the Strait of Malacca from Malaysia. kilometers (i.e., twelve-digit tons!) of material Sumatra is closest to mainland Southeast Asia, - lava, ash, pumice, and unimaginable amounts and therefore has probably always experienced of dust and smoke. The tufa deposits or layers influences from the North and west as the first that arose from the ash reach as far as the Bay metropolitan area in the archipelago, in parallel of Bengal and Sri Lanka. The impact must have with Northwest Java. been in its scope. The eruption was far more devastating than the Indonesian volcanic In the past, Sumatra was mostly covered by eruptions in the 19th century, which triggered tropical rainforest, but today it is severely catastrophic summers even in Europe due to affected by deforestation - in the last 35 years, the ash entering the atmosphere with many Sumatra has lost almost 50 percent of its social side effects some of them bizarre (dark forest resources. Since 2008, the Indonesian romanticism, mysticism, doomsday scenarios, government has been trying to protect the etc.). remaining forest resources, to date with only partial success for the reasons known. That Even then, Northern Sumatra was inhabited by aside, there are now over 10 national parks. humans, as stone artifacts prove, but it is clear

42 43 218 219 ificah International Foundation of Indonesian Culture and Asian Heritage

220