Parik and Harbangan Ni Huta

Parik & Harabangan ni Huta
in Lumban Raja, Land of Bakara (Image, 2006)

Characteristic of each huta (village) in Batak Land in ancient times was surrounded by a wall of earth or stone on top of it planted with thorny bamboo tree which grows tight. This wall is called  "parik ni huta" (fortress of the village), serves as a fortress to protect the village settlement area against possible enemy attack on the outside and from exposure to strong winds and attacks "evil mystical"

There is only one entrance and exit huta, a narrow gap that can only be passed by oneperson as the gate called "harbangan ni huta" (gate of the fortress). To pass, each person had to queue in front harbangan

Raja Isumbaon

Family Tree of  Raja Isombaon

Raja Isumbaon is the second son of King of Si Raja Batak. Meaning of the name "king who is worshiped." All of his descendants came to be called as a class of Sumba Descendants.

Son of King Isumbaon there are three, namely:

1. Tuan Sori Mangaraja

2. Raja Asiasi (ni stumps Juji)

3. Sangkar Somalidang (Langka Somalidang)

Raja Asiasi and his younger brother, Sangkar Somalidang before marriage has left his hometown merantau Pusuk Buhit.

Heritage which is given by Si Raja Batak to his son King Isumbaon, is Pustaha Tumbaga holing, contain about slave dohot uhum habatahon, harajaon, partiga-tigaan (precepts and laws Batak, empire and commerce)

Dalihan Na Tolu

Dalihan na tolu (Image, 2010)

Dalihan na Tolu and Sihal-sihal (Image, 2010)

Dalihan na tolu is form of Batak kinship system. Dalihan are stones given o put the skillet in the fireplace, so dalihan na tolu means that three furnace, as a figurative symbol of the rules and attitudes Batak in everyday social relations and customs.

Dalihan na tolu consists of:

1. Hula-hula, the female family, the clan wife's family group;

2. Boru, is the male family clan as female recipients;

3. Dongan Sabutuha,  the same clan marga, the group that one clan (dongan = friend, sabutuha = one stomach)

"Somba marhulahula, elek marboru, manat mardongan tubu" (respect for the Hulahula, clever take Boru hearts, and can bring themselves to relatives). (Originally words: Somba, worship, respect; elek, persuade, manat, be careful).

To complement these three stones there is one additional stone set for balancing, if necessary, called sihal-sihal. So that full conception becomes, "Dalihan na tolu, paopathon sihal-sihal." Role of sihal- sihal can positioned by ale-ale (friends, colleagues), or also dongan sahuta (neighbor).

Tao Toba

Tao Toba at the side of Land of Bakara (Image, 2011)

Tao Toba (Tao=Lake, Toba=Toba), located in the middle of the island of Sumatra, is the largest and deepest lake in the world. The extent of approximately 1.707 m2 with a depth of 450 m and even in some places reaches 900m. Tao Toba is formed by volcanic eruption on hundreds thousands years ago. The lake is a huge caldera flooded by water. The source of water Tao Toba are river water discharge comes from the hundreds of rivers and streams and mountain springs located along the river flow.

Toba Batak tribes inhabit the highland areas of rocky mountains of the Bukit Barisan and most live in the valleys around the edge of Lake Toba that has many waterfalls, overgrown with various kinds of plants, mountain steppes. Air Temperatures in this region ranges from 17-29 degrees Celsius.

In the middle of Lake Toba, there are some islands such as: Samosir, Sibandang, Tolping, Maulau, Simamora, Toba and Tulas (island in the middle of the island of Sumatra). The biggest is Samosir Island with an area of 630 km2. In the middle of the island of Samosir there is also a lake, namely Lake Sidohoni. 

Samosir Island before it was made ​​canal in the Tano Ponggol (land severed) by the Dutch in the early 1900s, is not an island but a peninsula connected to the mainland island of Sumatra.

Ulu Paung

Ulu Paung (Image 2011)

Ulu Paung is one of the ancient Batak carving art, as a decoration of Ruma Batak (Ancient Batak House), placed at the eaves of the house. This carved head horned buffalo is a symbol of strength and functioned as magical shield to protect the home from evil mystical attack.

Raja Uti

Statue Ompu Raja Uti, Samosir Island (Image 2011) 

One of the legendary figures in the Land of Batak, both in mythology and in the genealogy of Batak is Ompu Raja Uti (Raja=King).  The eldest son of Guru Tatea Bulan, the grandson of Si Raja Batak, born (estimated) the 1200's.  At birth, his form is not perfect, has no legs and arms, but the assiduous to worship Ompu Mulajadi Na Bolon (Supreme Creator in Universe), as the High God of Batak, . Thanks to his sincerity,  Ompu Mulajadi Na Bolon answered his prayers and he can reincarnate to be human perfection, then Raja Uti known as "na puti sohaliapan,na puti sohapupuran," (the one whose clean, pure hearted).

Raja Uti moved and then lived  to Manduamas, Barus, famous for his supernatural powers but the mysterious one.  Not many people know apparently. Just the name alone, except the King Sisingamangaraja. 

The names and titles each to his form that seven are:

1)  Raja Gumeleng Geleng, when born no legs and no-handed.

2) Raja Nasiak Bagi, his life full of suffering since birth, and when integrated with the people he is transformed into a "saint poor wanderer" walking from one place to another to give teaching and moral message.

3) Raja Biak Biak

4) Raja Miok Miok

5) Raja Hatorusan, as "Hatorusan ni patik dohot uhum", as the messenger who brings revelation to give instruction to the descendants of Batak in the field of law and the rules derived from Ompu Mulajadi Na Bolon.

6) Raja Uti (King Uti Mutiaraja).  "Uti so ra mate, Raja na so ra matua" meaning that live forever, the King whose not growing old (up to seven Batak generation).

7) Ompu Raja Muba-Muba. He can change shape into seven kinds of embodiment, said "Ompu Raja muba-muba, na pitu hali muba na pitu hali solam na pitu hali solam" means Ompu Raja Muba-Muba, the seventh incarnation, the seven times wise, the seven times the pious. (Muba = changed, transformed).

Magic and science of Raja Uti is then mandated to King Sisingamangaraja from Bakara, as his nephew to continue to lead the Toba Batak society.

Aek Sipangolu (Water of Life)

Aek Sipangolu (Image 2011)

Aek Sipangolu is name of a waterfall in Bakara.  The water comes from a spring in the stone on the slopes of the mountains. The origin of this water thanks to the magic of King Sisingamangaraja. At that time the King on his way home from Manduamas-Barus toward Lumban Raja-Bakara to bring a white elephant (Gaja Puti). This is rare as a royal gift from his uncle name Raja Uti (King Uti). Due to long trips and hot sun, Gaja Puti arise dying of thirst, while water from Tao Toba is located far below of a steep mountain. The King Sisingamangaraja prayed to Ompu Mulajadi Na Bolon, then stick the spear Hujur Siringis to rock, and water gush out from the stone. Water is taken directly into the mouth so called (originally) as Binanga Bibir (Lips Spring), and referred to the history, the spring also called Aek Sipaulak Hosa (water release thirst).

Binanga Bibir  become known since about the 1950s, when a man after bathing in the water proved to recover and can walk again. Efficacy of water are scattered and many people use it as medicine to cure various diseases until now on. Because of the healing magic, the name known as Aek Sipangolu or water of life which is give healer.

Royal Palace (Ruma Bolon)

Ruma Bolon (2006)

Lumban Raja  is huta (villages) located in the Land of Bakara, as government center of Sisingamangaraja Kings (I - XII) since the 16th century until 1907.

Royal Palace (Ruma Bolon) that appear now in the same location is a replica of the original that burned by Dutch colonial army in 1883.  The position of the palace on the slopes of the mountain overlooking the Tao Toba in Irisanna (East Sea).

Batak Traditions and Christian

Batak Carving: Ulu Paung (Foto, 2004)

Tradition and culture of Batak (Toba Batak) is still preserved in the midst of society today, and the most prominent, for example, when conducting marriage ceremonies. Unlike the indigenous tribe of Traditional Batak (Batak Kuno) or pre-Christian, there are adjustments and inkulturisasi culture since the missionaries spread Christianity in the middle of Batak Tribe. If the Toba Batak traditional beliefs, traditional wedding ceremony is performed with prayer (tonggo) led by Malim is also a Datu, now a part of customary  adapted  according to the system of worship and the teachings of Christianity. Tonggo become tangiang and function Datu Malim and was replaced by Christian priest.

The influence of Christian religious teachings against indigenous Batak actually a compromise, a traditional Batak new version, and this is well preserved. On the one hand, holding onto the Batak ethnic group that believes religion but by maintaining the basic essence of the customs and beliefs that have been passed down by ancestors. Johannes Warneck stressed that the church and the church was built as far as possible based on other forms of civic and social. The missioners on one side of the mean for traditional Batak tradition according to which infidel, must be abandoned, but the culture of Ancient Batak also be recorded and saved by the missionaries.  The problem is how to preserve the tradition as part of religious life do not conflict with Christianity.

Tingki ni Lumlam

Once upon a time, there was a dark era of ancient Batak, Tingki ni Lunlam.  Huta and marga trending disputes and quarrels arose between clans, between huta, even to war each other.  For defending and even to attack the enemy, they use various ways. Defense huta for example, by building the "parik ni huta" or "pagar ni huta" (stone fortress surrounding the village) is on top of it planted with bamboo plants, with one access entrance, harbangan ni huta (village gate).  With magical formula, such as Begu Ganjang (long ghost, that can ordered to create disese or kill the enemy), "Pangulubalang" (a type of witchcraft) and "bura" (jampi-jampi/mantra destroyers), Bura, Tombom Dolok (the magical formula to breaking down the rocks from the hill to the village hoard) to crush the enemy.

As time, On the other hand emerging in ways that conflict with ancestral teachings of the Batak ethnic group as  This period " tingki ni lumlam" where abuse is rampant with neglect "Tona dohot Poda" and "adat dohot uhum" (trust and advice, customs and rules) that have been taught by the ancestors. Negative things that exist and thrive in the era of "ni tingki lumlam" it was one factor - of course there are factors and other elements - which hurt the view of the Batak ancestral teachings that say heretical and infidel.

Si Raja Batak provide advice and moral teachings to their children in the form umpama dohot umpasa and  tona dohot Poda. He gave heritage goods (unggasan homitan) to his first son Guru Tatea Bulan, the Pustaha Laklak (Pustaha Nagok) contains about medicine, martial, and martial-not attack-other (hadatuon, parmosakan dohot pangaliluon), and to his second son, Raja Isumbaon handed the book Pustaha Tumbaga Holing contains about science and the rules of law, governance and commercial empire (patik dohot uhum habatahon, harajaon, partiga-tigaan). 

Furthermore, descendants of Si Raja Batak continuing mandate, in the form umpasa: "Omputta Raja di jolo, martungkot sialagundi, na ni pinungka Ompunta parjolo, siihutton hita ni parpudi." Translation: Our Ancestors the King, hold Sialagundi cane, which has been pioneered and manifested by our ancestors, followed, or as exemplified by our successors (parpudi = later on). The term "King" in this case, as has been described earlier, the attitudes and behavior as well. Sialagundi as a figurative stick grip or a solid and proven guidelines to live a life (Sialagundi is trunked beech wood is hard and strong quality). 

Batak Religion

Before the entry of religions to the Land of Batak (Moslem in 1820s and Christioan in 1850s), Batak’s society has particular religious belief, named Malim as theirs ugamo (religion).  Parbaringin and Pelbegu/Pelebegu  is part of Malim, where Parbaringin as the priest of an agricultural rituals and Pelbegu/Pelebegu is a kind of spirits worship.  The adherent of Malim called Parmalim (the pious).

Malim believing and worship the highest God, Ompu Mulajadi Na Bolon as the great creator of universe, earth and its contents, including human.  Ompu Mulajadi Na Bolonas supreme ruler, that does not begin and ending (na so marmula jala na so marujung), reigns from the highest level in the heavens (hundul di tatuan, di ginjang ni ginjangan, di langit ni parlangitan).

Parmalim is forbidden to eat (subang) dead animals (not slaughtered or hunting), porky, dogs, and blood.  Specified based on parhalaan (Batak’s Calendar) they required “magorom” (fasting/lent).  Currently the Malim referred to as “the Batak’s belief (as culture not a religion).

The Rise of A New Kingdom

Land of Bakara played important role of Batak country (Tapanuli), as the centre of new Batak civilization order, under the Kingdom of King Sisingamangaraja I - XII since 16 century.

Sisingamangaraja Governance centered in Lumban Raja, Land of Bakara. The king build a kingdom form as federation based on the patterns of social and cultural life that has existed as the "primus interpares," the leader among leaders (raja oloan), the holder of supremacy among the Bius Kings, then in the land of Bakara, Raja Sisingamangaraja as the highest authority in the field of government and religion, so called his position as Raja the Reverend (Pagan Priest Kings).

Sisingamangaraja influence extends beyond the state covers an area of ​​Bakara. He serves to reconcile the dispute between huta,to abolish slavery (parhatobanan), prohibits

hostage (beangan) on humans in every village and he standardize size of the dose (solup). He maintains tradition and religion, create traditional law, moral, and organizing 

records and modern public administration (Archive Bakara), correspondence in the alphabet Batak (Surat Batak) and has the royal seal (Sahap ni Harajaon).

The structure of government in the State during the reign of King Sisingamangaraja as follows: 

1. Sisingamangaraja, as the supreme leader of federation goverment, create and validate a decision, supported by advisory boards, the Kings of Bius (Si Onom Ompu, the six King as representative of Bius).

2. King of Bius represent each village (district) and clans  of Bakara, Sinambela, Sihite, Simanulang, Simamora and Marbun.

3. Horja is a smaller community units of Bius,  consist of one or more village (huta), Lumban or Sosor. Horja also is the unity of the work of several adjacent Lumban, usually consisting of two or three Lumban, which is inhabited by descendants of the clan or sub clan.  Like: Horja Simamora, consisting of Lumban Manalu and Ancient Lumban whose territory adjacent to one unit horja (Marga Simamora consists of sub-clans: Purba, Manalu, and Debata Raja.  Horja Bakara, consisting of Lumban Dolok (Huta Ginjang), Lumban Tonga and Lumban Toruan (Lumban Sibabiat). Residents of horja voluntarily work together represent their district ready to deploy personnel and materials to assist the implementation of traditional ceremonies. 

There is also an expert in the field of agriculture and irrigation ceremony that is Parbaringin (Reverend Ceremony) and necromancer called Pande Bolon, and Raja ni Onan (chief of market) to assist the King in the administration system of community life. 

O Tano Batak (O Land of Batak)

Land of Bakara in Tano Batak (Foto, 2011)

Tao Toba (Lake Toba, Foto 2011)

This song lyric is presented of Batak to remind of their anchestral homeland, the land of origin Batak Tribe (Bona ni pasogit Bangso Batak) when they’re far away from there . 

O Tano Batak haholonganku,

sai namasihol do au, mulak tu ho.

Ndang olo modom, ndang nok matangku.

Sai namalungun do au, sai naeng tu ho.

Reff.: O Tano Batak sai naeng hutatap,

dapothononku tano hogodanganki

O Tano Batak andigan sahat,

Au on naeng mian di ho sambulon hi.

Molo dung binsar mataniari,

napanapuhon hauma disi.

Denggan do ngolu, si ganup ari.

Dinamaringan di ho, sambulon hi.

Kembali ke Reff.

Translation:

O Land of Batak, which I love,
I always longed to go there.
Could not sleep, my eyes could not sleep.
It's always sad, always wanted to go there.

Reff:  O Land of Batak always wish I looked,
          I met my land of childhood
          O Land of Batak when it comes time,
          I stay there, in the land of my ancestors

When the sun rises,
illuminate the entire field there.
Everyday life continues to prosper.
For those who live there, in the land of my birth.

Toba Batak and Tapanuli

Land of Bakara is one of the Toba Batak tribe inhabitan.  Toba Batak is a sub tribe of Batak.  In addition to the Toba Batak, a sub tribe of Batak is Simalungun, Karo-Dairi and Mandailing Pakpak-Angkola.  Each sub-tribes inhabit certain areas, have customs, traditions, language, literacy and religion believe with its own characteristics, although there are similarities among each other.

Toba Batak have much in common in the indigenous culture and language with the Batak Simalungun. Between the Toba Batak and Batak Mandailing-Angkola have many similarities in the language.  What stood out the differences between the sub-tribe is a Batak Karo and the Batak Pakpak.

Toba Batak also sometimes called "Tapanuli", based on the geographical area where he lived, but now it's been rarely used. Especially with the expansion Tapanuli district into several districts with no name "Tapanuli" like Tobasa District (Toba Samosir), Humbahas (Humbang Hasundutan) causes the habit slowly fading.

Tapanuli derived from the word "tapian" and "nauli".  "Tapian" means water and "nauli" means a exquisite, beautiful, beautiful.  Tapanuli is the region around Lake Toba, has many springs, rivers and lakes. In the middle of Lake Toba Samosir Island and there in the middle there Samosir Island lake, named Lake Sidihoni.

Furthermore, if said Batak, it is identical to the Toba Batak. Today sub-tribe of Batak other more commonly referred to as the "person" or "tribe" Simalungun, Karo-Dairi or Mandailing Pakpak-Angkola because of the uniqueness and peculiarities of each. But when they are being away from his tribe some of whom identify as the Batak, citing tribal Batak Karo-Dairi Batak Pakpak or Batak Mandailing-Angkola to other parties.

Land of Bakara is one region that plays an important role and major in history, customs and traditions of Toba Batak.  Though the Batak mythology tells that the origin of Batak was Pusuk Buhit Mount,  Samosir, in which the first is a Batak village Sianjur Mulamula, “mula ni uhum, mula ni bangso Batak (the beginning of rules, the origin of the Batak ethnic group)," but there is a tight linkage between them.

The Name of "Bakara" Meaning

Bakara means “a shady place of peaceful residence”. This land of Bakara was named by a king named Raja Oloan, as the founder. Bakara then given as the name of his first son (from his second wife Siboru Pasaribu).  Bakara become a clan, known as “marga” is carried by his descendants. In Batak society, “marga” is a family name of a single ancestral lineage, and form a group of people who inhabit a village.

This name of "Bakara" is derived from the word "bangka" and “ra” in  Batak Toba language.  Bangka (Batak Toba dialect pronounced as “bakka”) means the notch in the wood, and “ra” means going to/will. In traditional societies to be able to climb trees like coconut trees by making a notch on the stem. With the notch it will be easier to above the tree and not slipping.  “Bangka” also notch wood that funcioned as ladder  into Batak's traditional dwelling house (ladder = balatuk, in Batak language). As "bangka" and “ra” the anchestor founder of land hope this place as a stage to enter a better life.

Bakara also is derived from the word "bangkar" and "ra". Bangkar in Batak Toba language means that hard skin on the palm tree branches down and wrapped around the fibers. In the land Bakara first (now only a little) there are many palm trees. One part of the palm tree fibers used for the roof of the house. The function of the roof as to protect and shade from the weather.

From both origins can be traced to the meaning of the word is the philosophy of the ancestors who began life in the region that is the expectation that the land has become the place to start settlements and bred, and the ideal protection to achieve the welfare level of life. Therefore, Bakara is "a hoping land for peace and safety place for home residence."