Religion, ancient civilizations and the tribe in Indonesia
Batak is one of the tribes in Indonesia. This name is a collective terms to identify some of the tribes who lived and came dariTapanuli and East Sumatra, North Sumatra. Ethnic groups were categorized as Batak: Toba Batak, Batak Karo Batak Pakpak, Simalungun Batak, Batak Angkola, and Batak Mandailing.
The majority of the Batak people converted to Christianity and the rest are Muslims. But there is also a religion Malim and also embrace animism (called Sipelebegu or Parbegu), although now the number of adherents of the doctrine has been on the wane.
Table of Contents =
• 1 Batak: Toba Batak, Batak Karo Batak Pakpak, Simalungun Batak, Batak Angkola, and Batak Mandailing.
• 2 identity Batak
• 3 The spread of religion
• 1 Batak: Toba Batak, Batak Karo Batak Pakpak, Simalungun Batak, Batak Angkola, and Batak Mandailing.
• 2 identity Batak
• 3 The spread of religion
3.1 Entry of Islam
Christian Missionaries 3.2
Christian Missionaries 3.2
3.3 HKBP Church
• 4 Confidence
• 5 Typical Batak Regards
• 6 Kinship
• 7 philosophy and social systems
o 7.1 Ritual cannibalism
• 8 Tarombo
• 9 Controversy
• 10 References
History
Batak people are speakers but is not known when the ancestors of the Batak people first settled in Tapanuli and East Sumatra.Language and archaeological evidence suggests that the Austronesian-speaking people from Taiwantelah move to the Philippines and Indonesia about 2,500 years ago, the young in the stone age (Neolithic). Because until now there has been no artifacts of Neolithic (Stone Age Youth) which was found in the Batak region, it can be expected that the new Batak ancestors migrated to North Sumatra at the time of the metal. At the 6th century, traders from India Tamil Barus established market town, on the west coast of North Sumatra. They trade Barus chalk cultivated by farmers in the interior. Barus chalk Batak of high-grade soil to become one of the export commodities in addition to the incense. In the 10th century, Barus attacked by Srivijaya. This led to the expulsion of Tamil traders from the coast of Sumatra. In the subsequent periods, Barus chalk trade began much dominated by Minangkabau trader who established a colony on the west and east coast of North Sumatra.Their colonies stretched from Barus, Sorkam, until Christmas.
• 4 Confidence
• 5 Typical Batak Regards
• 6 Kinship
• 7 philosophy and social systems
o 7.1 Ritual cannibalism
• 8 Tarombo
• 9 Controversy
• 10 References
History
Batak people are speakers but is not known when the ancestors of the Batak people first settled in Tapanuli and East Sumatra.Language and archaeological evidence suggests that the Austronesian-speaking people from Taiwantelah move to the Philippines and Indonesia about 2,500 years ago, the young in the stone age (Neolithic). Because until now there has been no artifacts of Neolithic (Stone Age Youth) which was found in the Batak region, it can be expected that the new Batak ancestors migrated to North Sumatra at the time of the metal. At the 6th century, traders from India Tamil Barus established market town, on the west coast of North Sumatra. They trade Barus chalk cultivated by farmers in the interior. Barus chalk Batak of high-grade soil to become one of the export commodities in addition to the incense. In the 10th century, Barus attacked by Srivijaya. This led to the expulsion of Tamil traders from the coast of Sumatra. In the subsequent periods, Barus chalk trade began much dominated by Minangkabau trader who established a colony on the west and east coast of North Sumatra.Their colonies stretched from Barus, Sorkam, until Christmas.
Batak identity
almost no consciousness to be a part of social units and the larger political. Another opinion suggests, that the emergence of consciousness of a Batak family just happened in the colonial era. In his dissertation, J. Pardede suggested that the term "Land of Batak" and "the people of Batak" created by foreigners. Instead, Siti Omas Manurung, a son of the pastor's wife of Batak Toba stated, that before the arrival of the Dutch, all good people and Simalungunmengakui himself as Karo Batak, and the Netherlands that has made the separation of these groups. A myth which has a wide range of version states, that Pusuk Hill, one of the peaks in the west of Lake Toba, is where the "birth" of the Batak.Besides the myths also state that the ancestors came from Samosir Batak people.
Formation of Batak people composed of various clans, partly due to migration of families from other parts of Sumatra. Important research conducted by the Karo tradition of JH Neumann, based on oral literature and transcriptions of two local script, the Library and Library Kembaren Ginting. According to the Library Kembaren, Kembaren dariPagaruyung clan homelands in Minangkabau. Tamil people are also expected to be a community-forming elements Karo. It is evident from the many surnames derived from the Karo language Tamil. Tamil people are a merchant on the west coast, fled to the interior of Sumatra, the Minangkabau troops in the attack came in the 14th century for control of Barus.
almost no consciousness to be a part of social units and the larger political. Another opinion suggests, that the emergence of consciousness of a Batak family just happened in the colonial era. In his dissertation, J. Pardede suggested that the term "Land of Batak" and "the people of Batak" created by foreigners. Instead, Siti Omas Manurung, a son of the pastor's wife of Batak Toba stated, that before the arrival of the Dutch, all good people and Simalungunmengakui himself as Karo Batak, and the Netherlands that has made the separation of these groups. A myth which has a wide range of version states, that Pusuk Hill, one of the peaks in the west of Lake Toba, is where the "birth" of the Batak.Besides the myths also state that the ancestors came from Samosir Batak people.
Formation of Batak people composed of various clans, partly due to migration of families from other parts of Sumatra. Important research conducted by the Karo tradition of JH Neumann, based on oral literature and transcriptions of two local script, the Library and Library Kembaren Ginting. According to the Library Kembaren, Kembaren dariPagaruyung clan homelands in Minangkabau. Tamil people are also expected to be a community-forming elements Karo. It is evident from the many surnames derived from the Karo language Tamil. Tamil people are a merchant on the west coast, fled to the interior of Sumatra, the Minangkabau troops in the attack came in the 14th century for control of Barus.
the entry of Islam
During his visit in 1292, Marco Polo reported that the Batak peopleas those "wild" and are never affected by outside religions.Although Ibn Battuta, visited North Sumatra in 1345 and convert theSultan Al-Malik Al-Dhahir, the Batak have never known before Islamspread by the merchants Minangkabau. Along with businesstrading, many traders who do marry Minangkabau, Batak womenmawin. It has gradually Increasing Muslims in the middle of Bataksociety. At the time of Padri War in the early 19 th century, the landforces attacked the Batak and Minangkabau to the Islamization of society massively and Angkola Mandailing. But the attack on theToba Padri, can not Islamize the society, which they eventuallyembraced the Protestant religion. Acehdi northern kingdom, alsoplayed a part in Karo and Pakpak Islamize society. WhileSimalungun lot of people exposed to the influence of Islam incoastal Malay East Sumatera
During his visit in 1292, Marco Polo reported that the Batak peopleas those "wild" and are never affected by outside religions.Although Ibn Battuta, visited North Sumatra in 1345 and convert theSultan Al-Malik Al-Dhahir, the Batak have never known before Islamspread by the merchants Minangkabau. Along with businesstrading, many traders who do marry Minangkabau, Batak womenmawin. It has gradually Increasing Muslims in the middle of Bataksociety. At the time of Padri War in the early 19 th century, the landforces attacked the Batak and Minangkabau to the Islamization of society massively and Angkola Mandailing. But the attack on theToba Padri, can not Islamize the society, which they eventuallyembraced the Protestant religion. Acehdi northern kingdom, alsoplayed a part in Karo and Pakpak Islamize society. WhileSimalungun lot of people exposed to the influence of Islam incoastal Malay East Sumatera
Christian missionaries
See also: History of the entry of Christianity into the Batak tribe
In 1824, two British Baptist missionaries, Richard Burton andNathaniel Ward Sibolga walk from the interior toward the Batak.After three days of walking, they reached the plateau Silindung andstayed for two weeks in the outback. From this exploration, theymake observations and direct observations of the Batak people's lives. In 1834, this event was followed by Henry and Samuel LymanMunson of the American Board of Commissioners for ForeignMissions.
In 1850, the Council commissioned a Dutch gospel NeubronnerHerman van der Tuuk to publish a grammar books and dictionariesBatak language - Dutch. It aims to facilitate the Christian missionsNetherlands and Germany to talk with people Toba and Simalungunpengkristenan targeted them.
The first missionaries from Germany arrived in the valley around Lake Toba in 1861, and a mission pengkristenan executed in 1881by Dr. Ludwig Ingwer Nommensen. New Testament for the first timetranslated into Toba Batak by Nommensen in 1869 and completedthe Old Testament translation by P. H. Johannsen in 1891. Texttranslation is printed in Latin letters in Medan in 1893. According toH. O. Voorma, this translation is not easy to read, somewhat stiff,and sounded strange in Batak language.
Toba and Karo society Christianity absorbs quickly, and at the beginning of the 20th century have made Christianity a culturalidentity. At this time the colonial revival period of the Dutch East Indies, where many of the Batak are no longer fighting a war with the colonial government. The guerrilla resistance by Toba Batak peopleended in 1907, after their charismatic leader, Sisingamangaraja XIIdied.
HKBP church
Huria Kristen Batak Protestant Church (HKBP) has been establishedin Balige in September 1917. At the end of the 1920s, a schoolnurse to provide care training midwives there. Then in 1941, KaroBatak Protestant Church (GBKP) was established.
Huria Kristen Batak Protestant Church (HKBP) has been establishedin Balige in September 1917. At the end of the 1920s, a schoolnurse to provide care training midwives there. Then in 1941, KaroBatak Protestant Church (GBKP) was established.
confidence
Before the Toba Batak tribe embraced the Protestant religion, theyhave a religious belief system and on Mulajadi Nabolon who have power over the sky and the radiance of His power manifested inDebata Natolu.
Concerning the soul and spirit, Toba Batak tribes recognize threeconcepts, namely:
§ Tondi: the soul or spirit is a person who is a strength, because itgives life to man Tondi. Tondi in the can since someone inkandungan.Bila Tondi leaving one's body, then that person will get sick or die, then held a ceremony mangalap (pick) sombaon Tondiof the prisoner.
§ Sahala: the soul or spirit of one's own strength. All people have the Tondi, but not everyone has Sahala. Sahala with sumanta, luckor supernatural powers possessed by the king or the hula-hula.
§ Begu: is Tondi people have died, the same behavior with human behavior, appear only at night.
Thus religion and beliefs contained in the Batak tribe pustaha.Although it has been converted to Christianity and educated, but the Batak do not want to leave the religion and beliefs that areembedded in their consciousness.
Before the Toba Batak tribe embraced the Protestant religion, theyhave a religious belief system and on Mulajadi Nabolon who have power over the sky and the radiance of His power manifested inDebata Natolu.
Concerning the soul and spirit, Toba Batak tribes recognize threeconcepts, namely:
§ Tondi: the soul or spirit is a person who is a strength, because itgives life to man Tondi. Tondi in the can since someone inkandungan.Bila Tondi leaving one's body, then that person will get sick or die, then held a ceremony mangalap (pick) sombaon Tondiof the prisoner.
§ Sahala: the soul or spirit of one's own strength. All people have the Tondi, but not everyone has Sahala. Sahala with sumanta, luckor supernatural powers possessed by the king or the hula-hula.
§ Begu: is Tondi people have died, the same behavior with human behavior, appear only at night.
Thus religion and beliefs contained in the Batak tribe pustaha.Although it has been converted to Christianity and educated, but the Batak do not want to leave the religion and beliefs that areembedded in their consciousness.
Typical greetings Batak
Each Batak tribe has its distinctive greeting each. Although theBatak tribe is famous for its greetings Horasnya, but there are still two more that are less popular greeting in the community and Njuahjuah Mejuah juah. Horas itself still has a reference to each individualbased on clans that use
A. Pakpak "Njuah Karina Banta-juah Mo!"
2. Karo "Mejuah-juah We Krina!"
3. Toba "Horas Jala Ma On Hita Saluhutna Gabe!"
4. Simalungun "Horas Haganupan Banta, Salam Habonaran DoBona!"
5. Mandailing and Angkola "Horas Tondi Tondi Matogu MadinginPir Ma, Matua Bulung Vegetables!"
kinship
Kinship is related to the legal relationships between people insocial life. There are two forms of kinship to the Batak tribe, which isbased on lineage (genealogy) and based on the sociological, whilethere is no territorial kinship.
Forms of kinship based on descent (genealogy) visible from theclan genealogy from Si Raja Batak, Batak in which all ethnic groupshave the clans. While kinship is based on sociological occurs through an agreement (inter-clan match only) or by marriage. InBatak tradition, which is the bond of unity Indigenous blood in thegenus, and Marga. This means that for example Harahap, unity iscustomary Marga Marga Harahap vs. another. Due to the BatakCustomary / Traditional Batak are often dynamic nature adapted to the time and place affect the tradition of inter-regional differences instyle.
The existence of philosophy in the parable of the Toba Bataklanguage that reads: Jonok dongan partubu jonokan do donganparhundul. is a philosophy that we should always maintain good relations with neighbors, because they're the closest friends. But ina custom implementation, the first look for is the one clan, althoughbasically a neighbor should not be forgotten in the implementation of the Indigenous.
Each Batak tribe has its distinctive greeting each. Although theBatak tribe is famous for its greetings Horasnya, but there are still two more that are less popular greeting in the community and Njuahjuah Mejuah juah. Horas itself still has a reference to each individualbased on clans that use
A. Pakpak "Njuah Karina Banta-juah Mo!"
2. Karo "Mejuah-juah We Krina!"
3. Toba "Horas Jala Ma On Hita Saluhutna Gabe!"
4. Simalungun "Horas Haganupan Banta, Salam Habonaran DoBona!"
5. Mandailing and Angkola "Horas Tondi Tondi Matogu MadinginPir Ma, Matua Bulung Vegetables!"
kinship
Kinship is related to the legal relationships between people insocial life. There are two forms of kinship to the Batak tribe, which isbased on lineage (genealogy) and based on the sociological, whilethere is no territorial kinship.
Forms of kinship based on descent (genealogy) visible from theclan genealogy from Si Raja Batak, Batak in which all ethnic groupshave the clans. While kinship is based on sociological occurs through an agreement (inter-clan match only) or by marriage. InBatak tradition, which is the bond of unity Indigenous blood in thegenus, and Marga. This means that for example Harahap, unity iscustomary Marga Marga Harahap vs. another. Due to the BatakCustomary / Traditional Batak are often dynamic nature adapted to the time and place affect the tradition of inter-regional differences instyle.
The existence of philosophy in the parable of the Toba Bataklanguage that reads: Jonok dongan partubu jonokan do donganparhundul. is a philosophy that we should always maintain good relations with neighbors, because they're the closest friends. But ina custom implementation, the first look for is the one clan, althoughbasically a neighbor should not be forgotten in the implementation of the Indigenous.
Philosophy and social systems
Batak society has the philosophy, principles as well as structures and systems in which the kemasyarakatannya the Toba Batak language called Dalihan na Tolu. Here mention Dalihan Natolu according to the sixth Batak tribe
A. Dalihan Na Tolu (Toba) • Marhula Somba-hula • Manat Mardongan Tubu • Elek Marboru
2. Dalian Na Tolu (Mandailing and Angkola) • Marmora Respect • • Elek Maranak Markahanggi Manat Boru
3. Tolu Sahundulan (Simalungun) • Martondong Ningon Sincerely, Sombah • Marsanina Ningon Pakkei, Manat • Marboru Ningon Elek, Pakkei
4. Rakut sitelu (Karo) • Nembah Mehamat Man Man Kalimbubu • • Nami-nami Sembuyak Man Child Beru
5. Daliken sitelu (Pakpak) • Worship Merkula Manat Merdengan-kula • Body • Elek Marberru
Hulahula / Mora is the family of the wife.§ Hula is the most respected positions in society and mores Batak (all sub-tribe of Batak) so that everyone must respect the Batak ordered Hulahula (Somba marhula-hula).
Dongan Tubu / Hahanggi called Dongan Sabutuha is the brother of one clan.§ Literally born from the same stomach. They are like tree trunks close to each other, support each other, although because it was so close to each other sometimes friction. However, the dispute did not make the connection one can separate genera.Rather like water cut with a knife, although cleaved but remain united. However, to everyone Batak (Batak culture) should be ordered to his wise semarga. Termed, tubu mardongan manat.
Boru / Son of Boru is the family who took the wife of a clan (family).§ Boru occupies the lowest position as 'parhobas' or servant, whether in daily life and (especially) in any traditional ceremonies.But while working as a waitress is not meant to be treated unfairly.But the parties must be taken boru heart, coaxed, termed: Elek marboru.
But that does not mean there is caste in Batak kinship system.Kinship system Dalihan na Tolu is contextual. In context, all Batak society must never be Hulahula, as well as the Dongan Tubu, as well as Boru. So everyone should put the position in context.
So that the kinship system, all of the Batak people should behave 'king'. Raja Batak kinship in the order does not mean that people in power, but people who behave in accordance with good manners in the Batak kinship system. Then in any conversation is always custom-called ni Hulahula King, Raja Raja no ni Dongan Tubu and Boru.
Batak society has the philosophy, principles as well as structures and systems in which the kemasyarakatannya the Toba Batak language called Dalihan na Tolu. Here mention Dalihan Natolu according to the sixth Batak tribe
A. Dalihan Na Tolu (Toba) • Marhula Somba-hula • Manat Mardongan Tubu • Elek Marboru
2. Dalian Na Tolu (Mandailing and Angkola) • Marmora Respect • • Elek Maranak Markahanggi Manat Boru
3. Tolu Sahundulan (Simalungun) • Martondong Ningon Sincerely, Sombah • Marsanina Ningon Pakkei, Manat • Marboru Ningon Elek, Pakkei
4. Rakut sitelu (Karo) • Nembah Mehamat Man Man Kalimbubu • • Nami-nami Sembuyak Man Child Beru
5. Daliken sitelu (Pakpak) • Worship Merkula Manat Merdengan-kula • Body • Elek Marberru
Hulahula / Mora is the family of the wife.§ Hula is the most respected positions in society and mores Batak (all sub-tribe of Batak) so that everyone must respect the Batak ordered Hulahula (Somba marhula-hula).
Dongan Tubu / Hahanggi called Dongan Sabutuha is the brother of one clan.§ Literally born from the same stomach. They are like tree trunks close to each other, support each other, although because it was so close to each other sometimes friction. However, the dispute did not make the connection one can separate genera.Rather like water cut with a knife, although cleaved but remain united. However, to everyone Batak (Batak culture) should be ordered to his wise semarga. Termed, tubu mardongan manat.
Boru / Son of Boru is the family who took the wife of a clan (family).§ Boru occupies the lowest position as 'parhobas' or servant, whether in daily life and (especially) in any traditional ceremonies.But while working as a waitress is not meant to be treated unfairly.But the parties must be taken boru heart, coaxed, termed: Elek marboru.
But that does not mean there is caste in Batak kinship system.Kinship system Dalihan na Tolu is contextual. In context, all Batak society must never be Hulahula, as well as the Dongan Tubu, as well as Boru. So everyone should put the position in context.
So that the kinship system, all of the Batak people should behave 'king'. Raja Batak kinship in the order does not mean that people in power, but people who behave in accordance with good manners in the Batak kinship system. Then in any conversation is always custom-called ni Hulahula King, Raja Raja no ni Dongan Tubu and Boru.
Ritual cannibalism
Ritual cannibalism has been well documented among the Batak, which aims to strengthen the Tondi eater. In particular, blood, heart, palms, and soles of the feet are considered as rich Tondi.
In a memoir Marco Polo who had come east Sumatra expedition dipesisir from April to September 1292, he mentioned that he met with people who will tell the inland masyarakyat-called "man-eaters". [17] Of the secondary sources, Marco Polo record the stories of ritual cannibalism among the people "Battas". Although Marco Polo just live in coastal areas, and never go directly into the interior to verify the story, but he could tell the ritual.
Niccolò Da Conti (1395-1469), a Venetian who spent most of 1421 in Sumatra, in his long journey to trade missions in Southeast Asia (1414-1439), records of community life. He wrote a brief description of the population of Batak: "In parts of the island, called Batech cannibals living constantly at war to their neighbors"
Thomas Stamford Raffles in 1820 studying the Batak and their rituals, and laws regarding the consumption of human flesh, writing in detail about the offense that dibenarkanRaffles states that: "One thing that is common where people eat their parents when too old to work, and for certain crimes a criminal would be eaten alive ".."Eaten raw or roasted meat, with lime, salt and a little rice".
The German physician and geographer Franz Wilhelm Junghuhn, visit the Batak lands in 1840-1841. Junghuhn say about ritual cannibalism among the Batak (which he called "Battaer"). Junghuhn told how dangerous and hungry after the flight, he arrived at a friendly village. Food offered by his hosts is the meat of two prisoners who had been slain the day before. However this is sometimes exaggerated in order to scare people / parties who intend to colonize and / or occasionally to get a better paid job as a carpenter's shoulder for a merchant or as a mercenary for the coastal tribes who harassed by pirates.
Oscar von Kessel visited Silindung in the 1840s, and in 1844 probably the first Europeans to observe the Batak cannibalism ritual in which a convicted adulteress and eaten alive. Interestingly, there is a parallel description of Marsden for several important respects, von Kessel stated that a Batak cannibalism is considered by an act of law and its application is limited to a very narrow violation of the theft, adultery, espionage, or treason. Salt, cayenne, and lemon should be given by the victim's family as a sign that they accept the decision of the people and not thinking about revenge.
Ida Pfeiffer visited the Batak in August 1852, and although he did not observe any cannibalism, he was told that: "Prisoners of war was tied to a tree and cut once, but the blood is carefully preserved for drinks, and sometimes made into a sort of pudding with rice. body is then distributed; ear, nose, and soles of the feet are the exclusive property of the king, except a claim for some of the other. palms of the hands, feet, head meat, heart, and liver, was made into dishes. Meat is generally roasted and eaten with salt. The women were not allowed to take part in a large public dinner ".
In 1890, the Dutch colonial government prohibits cannibalism in the territory they control. Rumor Batak cannibalism to survive until the beginning of the 20th century, and it seems likely that the custom has been rarely performed since 1816. This is because the magnitude of the influence of Islam in Batak society.
Tarombo
The main article for this section are: Tarombo
Pedigree or Tarombo is something that is very important to the Batak people. For those who do not know the lineage will be considered as the Batak people astray (nalilu). Batak people are required to know the lineage of at least a lower clan ancestors and friends semarganya (dongan tubu). It is necessary to know the location of kinship (partuturanna) in a clan or a clan.
ControversyRitual cannibalism has been well documented among the Batak, which aims to strengthen the Tondi eater. In particular, blood, heart, palms, and soles of the feet are considered as rich Tondi.
In a memoir Marco Polo who had come east Sumatra expedition dipesisir from April to September 1292, he mentioned that he met with people who will tell the inland masyarakyat-called "man-eaters". [17] Of the secondary sources, Marco Polo record the stories of ritual cannibalism among the people "Battas". Although Marco Polo just live in coastal areas, and never go directly into the interior to verify the story, but he could tell the ritual.
Niccolò Da Conti (1395-1469), a Venetian who spent most of 1421 in Sumatra, in his long journey to trade missions in Southeast Asia (1414-1439), records of community life. He wrote a brief description of the population of Batak: "In parts of the island, called Batech cannibals living constantly at war to their neighbors"
Thomas Stamford Raffles in 1820 studying the Batak and their rituals, and laws regarding the consumption of human flesh, writing in detail about the offense that dibenarkanRaffles states that: "One thing that is common where people eat their parents when too old to work, and for certain crimes a criminal would be eaten alive ".."Eaten raw or roasted meat, with lime, salt and a little rice".
The German physician and geographer Franz Wilhelm Junghuhn, visit the Batak lands in 1840-1841. Junghuhn say about ritual cannibalism among the Batak (which he called "Battaer"). Junghuhn told how dangerous and hungry after the flight, he arrived at a friendly village. Food offered by his hosts is the meat of two prisoners who had been slain the day before. However this is sometimes exaggerated in order to scare people / parties who intend to colonize and / or occasionally to get a better paid job as a carpenter's shoulder for a merchant or as a mercenary for the coastal tribes who harassed by pirates.
Oscar von Kessel visited Silindung in the 1840s, and in 1844 probably the first Europeans to observe the Batak cannibalism ritual in which a convicted adulteress and eaten alive. Interestingly, there is a parallel description of Marsden for several important respects, von Kessel stated that a Batak cannibalism is considered by an act of law and its application is limited to a very narrow violation of the theft, adultery, espionage, or treason. Salt, cayenne, and lemon should be given by the victim's family as a sign that they accept the decision of the people and not thinking about revenge.
Ida Pfeiffer visited the Batak in August 1852, and although he did not observe any cannibalism, he was told that: "Prisoners of war was tied to a tree and cut once, but the blood is carefully preserved for drinks, and sometimes made into a sort of pudding with rice. body is then distributed; ear, nose, and soles of the feet are the exclusive property of the king, except a claim for some of the other. palms of the hands, feet, head meat, heart, and liver, was made into dishes. Meat is generally roasted and eaten with salt. The women were not allowed to take part in a large public dinner ".
In 1890, the Dutch colonial government prohibits cannibalism in the territory they control. Rumor Batak cannibalism to survive until the beginning of the 20th century, and it seems likely that the custom has been rarely performed since 1816. This is because the magnitude of the influence of Islam in Batak society.
Tarombo
The main article for this section are: Tarombo
Pedigree or Tarombo is something that is very important to the Batak people. For those who do not know the lineage will be considered as the Batak people astray (nalilu). Batak people are required to know the lineage of at least a lower clan ancestors and friends semarganya (dongan tubu). It is necessary to know the location of kinship (partuturanna) in a clan or a clan.
Some people Karo, Angkola, and Mandailing not call itself as partof the Batak tribe. Discourse that arise due to the general category of "Batak" looked down upon by other nations. In addition, religiousdifferences also cause some people do not want to Tapanuli calledBatak. On the northeast coast of Sumatra, especially in Medan, the split is very pronounced. Especially in the selection of politicalleaders and the seizure of economic resources. Other sourcesclaim the word is derived from the Batak Governor General Rafflesplan that makes ethnic Christians who are between the Sultanate ofAceh and Muslim Minangkabau Kingdom, in the Inland Barus, called the Batak. Generalization words against ethnic BatakMandailing (Angkola) and Karo, are generally not acceptable to thedescendants of the original area. Similarly, in Angkola, that there were many Muslim refugees from the region around Lake Toba andNaidoo, due to the implementation of manufacturing AfdeelingBataklanden by the Dutch government, which banned the Muslim population living in the region.
The greatest conflict is a conflict between the northern and southTapanuli Tapanuli, Batak and Mandailing identity. The northern part of Batak identity demands for the majority of the populationTapanuli, even in the outer regions. While the south refused Batakidentity, by relying on the elements of culture and resources of theWest. Rejection of society who do not want to Mandailing called as part of the Batak, was sticking to the surface in the case SyarikatTapanuli (1919-1922), Case of the Dead River Cemetery (1922),[28] and Case Establishment Tapanuli Province (2008-2009).
In the 1930 census and 2000, the government classifiesSimalungun, Karo, Toba, Mandailing, Pakpak and Angkola asethnic batak
Referensi
A. ^ Indonesia's Population: Ethnicity and Religion in a Changing Political Landscape. Institute of Southeast Asian Studies. March 1, 2003. ISBN 9812302123.
2. ^ Peter Bellwood, Prehistory of the Indo-Malaysian Archipelago, Revised edition, University of Hawaii Press, Honolulu, 1997
3. ^ Munoz, Paul Michel (1 March 2006). Early Kingdoms of the Indonesian Archipelago and the Malay Peninsula.
4. ^ Dobbin, Christine. Economic turmoil, Islamic Revival and Movement Padri, Minangkabau from 1784 to 1847.
5. ^ Liddle, R.W. Ethnicity, party, and national integration: an Indonesian case study. New Haven: Yale University Press.
6. ^ Castles, L. Statelesness and Stateforming Tendencies Among the Batak before Colonial Rule. Kuala Lumpur: Monograph No. 6 of MBRAS. , p. 67-66.
7. ^ Tideman, J.. Hindoe-Invloed in Noordelijk Batakland.Amsterdam: Institute Uitgave van het Bataksche no 23. , p. 56.
8. ^ Dobbin, Christine. Economic turmoil, Islamic Revival and Movement Padri, Minangkabau from 1784 to 1847.
9. ^ Kipp, 1990.
10. ^ Burton, R. and Ward, N., "Report of a Journey into the Batak Country, in the interior of Sumatra, in the year 1824." Transactions of the Royal Asiatic Society, London 1:485-513.
11. ^ "Missionaries: The Martyrs of Sumatra," in The Most of It: Essays on Language and the Imagination. by Theodore Baird, Amherst, Mass.: Amherst College Press, 1999.
12. ^ Tuuk, H. N. van der, Bataksch Leesbok, Stukken in het Mandailingsch; Stukken in het Dairisch. Amsterdam, 1861.
13. ^ Voorma, H.O. The Encounter of the Batak People with Rheinische Missions-Gesellschaft in the Field of Education, 1861-1940, A Historical-Theological Inquiry. (2000), p. 173.
14. ^ Ooi KG. Southeast Asia: A Historical Encyclopedia, from Angkor Wat to East Timor. Santa Barbara, Calif.: ABC-CLIO, 2004.
15. ^ Sherman, George, Rice, Rupees and Ritual, Cornell University Press, Ithaca, NY 1990.
16. ^ Kushnick, G. "Parent-Offspring Conflict Among the Karo of Sumatra," Doctoral dissertation, University of Washington, Seattle, 2006, p. 7.
17. ^ Polo M, Yule H, Cordier H. The Travels of Marco Polo: The Complete Yule-Cordier Edition, Dover Pubns, 1993, Vol. II, Chapter X, p. 366.
18. ^ The Travels of Nicolò Conte [sic] in the East in the Early Part of the Hakluyt Society xxii Fifteenth Century (London, 1857)
19. ^ Sibeth A, Kozok U, Ginting JR. The Batak: Peoples of the Island of Sumatra: Living with Ancestors. New York: Thames and Hudson, (1991) p. 16.
20. ^ Nigel Barley (ed.), The Golden Sword: Stamford Raffles and the East, British Museum Press, 1999 (exhibition catalog). ISBN 0-7141-2542-3.
21. ^ Barley N. The Duke of Puddle Dock: Travels in the Footsteps of Stamford Raffles. 1st American ed. New York: H. Holt, 1992, p.112.
22. ^ Junghuhn, F., Die-Lander Batta auf Sumatra, (1847) Vol. II, p.249.
23. ^ Junghuhn, p. 87
24. ^ Von Kessel, O., "Erinnerungen an Sumatra," Das Ausland, Stuttgart (1854) 27:905-08.
25. ^ Pfeiffer, Ida, A Lady's Second Journey Around the World: From London to the Cape of Good Hope, Borneo, Java, Sumatra, Celebes, Ceram, the Moluccas, etc., California, Panama, Peru, Ecuador, and the United States . New York, Harper & Brothers, 1856, p. 151.
26. ^ Sibeth, p. 19.
27. ^ RS Kipp. The early years of a Dutch Colonial Mission: The Karo Field. Ann Arbor: University of Michigan Press, 1990.
28. ^ Perret, Daniel. La Formation d'un paysage Ethnique: Batak & Malais Nord-Est de Sumatra. Paris: Ecole francaise d'Extreme-Orient. , p. 316-325.
2. ^ Peter Bellwood, Prehistory of the Indo-Malaysian Archipelago, Revised edition, University of Hawaii Press, Honolulu, 1997
3. ^ Munoz, Paul Michel (1 March 2006). Early Kingdoms of the Indonesian Archipelago and the Malay Peninsula.
4. ^ Dobbin, Christine. Economic turmoil, Islamic Revival and Movement Padri, Minangkabau from 1784 to 1847.
5. ^ Liddle, R.W. Ethnicity, party, and national integration: an Indonesian case study. New Haven: Yale University Press.
6. ^ Castles, L. Statelesness and Stateforming Tendencies Among the Batak before Colonial Rule. Kuala Lumpur: Monograph No. 6 of MBRAS. , p. 67-66.
7. ^ Tideman, J.. Hindoe-Invloed in Noordelijk Batakland.Amsterdam: Institute Uitgave van het Bataksche no 23. , p. 56.
8. ^ Dobbin, Christine. Economic turmoil, Islamic Revival and Movement Padri, Minangkabau from 1784 to 1847.
9. ^ Kipp, 1990.
10. ^ Burton, R. and Ward, N., "Report of a Journey into the Batak Country, in the interior of Sumatra, in the year 1824." Transactions of the Royal Asiatic Society, London 1:485-513.
11. ^ "Missionaries: The Martyrs of Sumatra," in The Most of It: Essays on Language and the Imagination. by Theodore Baird, Amherst, Mass.: Amherst College Press, 1999.
12. ^ Tuuk, H. N. van der, Bataksch Leesbok, Stukken in het Mandailingsch; Stukken in het Dairisch. Amsterdam, 1861.
13. ^ Voorma, H.O. The Encounter of the Batak People with Rheinische Missions-Gesellschaft in the Field of Education, 1861-1940, A Historical-Theological Inquiry. (2000), p. 173.
14. ^ Ooi KG. Southeast Asia: A Historical Encyclopedia, from Angkor Wat to East Timor. Santa Barbara, Calif.: ABC-CLIO, 2004.
15. ^ Sherman, George, Rice, Rupees and Ritual, Cornell University Press, Ithaca, NY 1990.
16. ^ Kushnick, G. "Parent-Offspring Conflict Among the Karo of Sumatra," Doctoral dissertation, University of Washington, Seattle, 2006, p. 7.
17. ^ Polo M, Yule H, Cordier H. The Travels of Marco Polo: The Complete Yule-Cordier Edition, Dover Pubns, 1993, Vol. II, Chapter X, p. 366.
18. ^ The Travels of Nicolò Conte [sic] in the East in the Early Part of the Hakluyt Society xxii Fifteenth Century (London, 1857)
19. ^ Sibeth A, Kozok U, Ginting JR. The Batak: Peoples of the Island of Sumatra: Living with Ancestors. New York: Thames and Hudson, (1991) p. 16.
20. ^ Nigel Barley (ed.), The Golden Sword: Stamford Raffles and the East, British Museum Press, 1999 (exhibition catalog). ISBN 0-7141-2542-3.
21. ^ Barley N. The Duke of Puddle Dock: Travels in the Footsteps of Stamford Raffles. 1st American ed. New York: H. Holt, 1992, p.112.
22. ^ Junghuhn, F., Die-Lander Batta auf Sumatra, (1847) Vol. II, p.249.
23. ^ Junghuhn, p. 87
24. ^ Von Kessel, O., "Erinnerungen an Sumatra," Das Ausland, Stuttgart (1854) 27:905-08.
25. ^ Pfeiffer, Ida, A Lady's Second Journey Around the World: From London to the Cape of Good Hope, Borneo, Java, Sumatra, Celebes, Ceram, the Moluccas, etc., California, Panama, Peru, Ecuador, and the United States . New York, Harper & Brothers, 1856, p. 151.
26. ^ Sibeth, p. 19.
27. ^ RS Kipp. The early years of a Dutch Colonial Mission: The Karo Field. Ann Arbor: University of Michigan Press, 1990.
28. ^ Perret, Daniel. La Formation d'un paysage Ethnique: Batak & Malais Nord-Est de Sumatra. Paris: Ecole francaise d'Extreme-Orient. , p. 316-325.
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