the dynamic of culture in batak toba culture in the era of globalization
DESCRIPTION
This paper is the result of small research that happened in Samosir Regency, specifically in three main villages: Tomok, Tuk-tuk Siadong and Ambarita where the living place of Batak Toba society.TRANSCRIPT
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THE DYNAMIC OF CULTURE
IN BATAK TOBA CULTURE
IN THE ERA OF GLOBALIZATION
SITI FATIMAH NINGRUM
0607.10.055
SEKOLAH MENENGAH ATAS
MADANIA
TELAGA KAHURIPAN
BOGOR
2009
2
APPROVAL FORM
STUDENT
NAME
: SITI FATIMAH NINGRUM
STUDENT
NUMBER
: 0607.10.055
MAJOR : ARTS
TITLE : THE DYNAMICS OF CULTURE IN
BATAK TOBA CULTURE IN THE ERA
OF GLOBALIZATION
APPROVED IN
BOGOR, 15TH
JUNE 2009
(WINDA LESTARI)
3
Table of Contents
Table of Contents ........................................................................................................................................ 3
Table of Charts ........................................................................................................................................... 5
Table of Figures .......................................................................................................................................... 6
ABSTRACT ............................................................................................................................................... 7
PREFACE ................................................................................................................................................... 8
Chapter I: .................................................................................................................................................. 10
INTRODUCTION .................................................................................................................................... 10
1.1 Background ......................................................................................................................... 10
1.2 Problem Formulation .......................................................................................................... 12
1.3 Hypothesis .......................................................................................................................... 12
1.4 Research Objectives .................................................................................................................. 13
1.5 The Benefits of Research .......................................................................................................... 13
Chapter II: ................................................................................................................................................. 14
METHODS ............................................................................................................................................... 14
2.1 Types of Research ..................................................................................................................... 14
2.2 The Research Location ........................................................................................................ 14
2.3 Population & Sample .......................................................................................................... 15
2.4 Type of Data Resources ...................................................................................................... 15
2.5 The Technique of Collecting Data ...................................................................................... 15
Chapter III: ............................................................................................................................................... 17
THEORY .................................................................................................................................................. 17
3.1 Culture ...................................................................................................................................... 17
3.1.2 The Characteristic of Culture ...................................................................................... 18
3.1.3 The Elements of Culture.............................................................................................. 19
3.1.4 The Dynamic of Culture .............................................................................................. 19
3.2 Globalizations ..................................................................................................................... 22
3.2.1 The Definition of Globalization .................................................................................. 22
3.2.2 The Influence of Globalization ........................................................................................ 23
3.3 The Cultural Studies of Batak Toba Tribal ................................................................................... 25
3.3.1 Location ...................................................................................................................... 25
3.3.2 Livelihood ................................................................................................................... 27
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3.3.3 Social and Culture Background ................................................................................... 28
Chapter IV: ............................................................................................................................................... 38
RESULTS ................................................................................................................................................. 38
Chapter V: ................................................................................................................................................ 43
DISCUSSION ........................................................................................................................................... 43
5.1 The Dynamics of Batak Toba Culture ................................................................................. 43
5.1.1 The Diffusion of Batak Toba Culture .......................................................................... 43
5.1.2 The Acculturation of Batak Toba Culture ................................................................... 46
5.1.3 The Assimilation of Batak Toba Culture ..................................................................... 49
5.2 The influence of Globalization towards on the Batak Toba Culture .................................... 51
Chapter VI: ............................................................................................................................................... 55
CONCLUSION......................................................................................................................................... 55
REFERENCES ......................................................................................................................................... 57
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Table of Charts
Chart 1: The Amount of Native People ........................................................................................ 38
Chart 2: Religion ........................................................................................................................... 39
Chart 3: The Marriage Status ........................................................................................................ 39
Chart 4: The Using of Language with Friends .............................................................................. 40
Chart 5: The Using of Language with Family .............................................................................. 40
Chart 6: The Using of Language in Formal .................................................................................. 41
Chart 7: The Information Tools .................................................................................................... 41
Chart 8: The Usage of Communication Tools .............................................................................. 42
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Table of Figures
Figure 1: The Survey .................................................................................................................... 16
Figure 2: The map of Samosir regency ......................................................................................... 25
Figure 3: The village in Samosir Regency is called Huta. ........................................................... 27
Figure 4: The ceremony of Parmalim ........................................................................................... 32
Figure 5: Gondang Sebangunan .................................................................................................... 35
Figure 6:The traditional house of Batak Toba .............................................................................. 36
Figure 7: Ulos Sibolang ................................................................................................................ 37
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ABSTRACT
This paper is the result of small research that happened in Samosir Regency,
specifically in three main villages: Tomok, Tuk-tuk Siadong and Ambarita where the living
place of Batak Toba society. The focus is on the Batak Toba cultural life that influences by
the factors of dynamic culture: diffusion, acculturation and assimilation. This paper
highlights the elements of culture: social system, knowledge, technology system, religion,
language and arts, to see the dynamics of culture in Batak Toba culture in the era of
globalization.
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PREFACE
In the name of Allah SWT, the writer want to say thanks to God, because only God
that can help her finished this final paper titled “ THE DYNAMICS OF CULTURE IN
BATAK TOBA CULTURE IN THE ERA OF GLOBALIZATION”.
In this case, the writer would like to say thanks to:
- Frau Winda Lestari (advisor) and Endah Fajar for their support and advice as the
input for the writer to do the research and in the written process.
- Bu Zahnur Rofiah (Zee), for the very-well grammar checking.
- Mama and wak Mala, for the blessing and support in doing the field research.
- Bapak uda Drs. Melanie Butarbutas, MM as the Head Office of Tourism and
Cultural in Samosir Regency to get the information surrounded the tourism and
cultural of Batak Toba and permission to conduct the research in the area.
- The Toba team expedition: Bang Surya Atmadja, Bang Hadi Katiman, Bang
Novendi, Bang Tampubolon, Bang Laek, Bang Supri, Kak Tisa and Kak Iis, for
the support and help in doing the field research.
- Bapak Situmorang and Bapak Jeremy Sinaga as the tour guides.
- Sufi, Ilham, Rizqy and Eva for the helps spreading all of the questionnaires.
- Bapak uda Nurdin Nadeak and Bapak uda Simbolon, for the blessing and advice
in doing the research.
- Bapak uda Saitan Sihombing, for the information about the the Batak Toba culture
and his support for the writer.
- Drs. AKP. Iwan Muri, as the Reserse in Tanah Karo Regency, North Sumatera,
for makes the way to do the research more easy.
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This paper made for completed the conditional for graduated from MADANIA Senior
High School. Hopefully this paper can be useful to everyone who is read it. For sure the
writer needs developed critics and suggestions for the writer’s paper in the future can be
better.
Bogor, 16th
June 2009
The writer
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Chapter I:
INTRODUCTION
1.1 Background
"One day a man named Toba was fishing in the river. Suddenly he was surprised when he
saw the fish changed into a beautiful woman. "I can be your wife but with a requirement, you
should never let anyone in your village know about my origin. If that happens, then a huge
disaster will come "said the beautiful woman. It’s been too late when the man remember the
words of his wife, he slandered his son as a fish child. Regret was just past, his wife and his
son disappeared and turned into fish. Instantantly the water spout and sink the village into a
lake named Toba Lake. While in the middle of the lake, there is an island named Samosir"
Taken from: The Origin of Toba Lake, Indonesia Foklore, Gramedia group.
Indonesia is a country of islands with the beautiful scenery. Around 17,504 islands are
spread in the territory. It makes Indonesia become a country with high diversity. Lake Toba is
one of the most beautiful scenery located in North Sumatra. Lake Toba with an area of
100,000 hectares was a result of volcanic eruption thousands years ago leaving Samosir
island in the middle of the lake. Perhaps from that descent of thousands years ago, Batak
tribal originated as the part of Proto- Malayan came. It is difficult to find out when the exact
year the Batak tribal arrived, but it was believed if that they lived in the coastal region of
Sumatera then mixed with the new tribal group.
Samosir regency is one of the districts in the province of North Sumatra as part of the
ethnic majority is the Batak Toba. There are 5 sub-tribe of Batak ethnic Mandailing namely,
Karo, Simalungun, Pakpak, and Batak Toba. Not much difference between the five sub-
ethnic of Batak. The difference is only found in the region that they inhabit and the
differences of the language grammar. Previously, Batak people was known as an ethnic group
who live in habitual splendid isolation, located in the valleys or in the tops of the mountain.
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However, all of that has now changed due to their interaction with the coastal society of
migrants that brought their own culture, such as the Hindu- Buddha culture.
At the beginning of the interaction, the people of Batak Toba learn that other nations
are clearly different from them. Some of those are affected by the process of Islamisation
migrated from North to South Tapanuli, while the rest settled in North Tapanuli and was
influenced by the Christian who were brought by the missionaries from the United States and
the Netherlands. The Batak Toba modern society with their openness becomes one of the
attractions for the tourists in the country and abroad. Lake Toba was awarded as the largest
fresh water lake in Asia and even in world. The natural beauty of Lake Toba became a source
of revenue to the local society. In this case, the people introduced their culture to the people
in the world.
Unfortunately with the number of tribes who came to visit this island of the Golden
Flower, the culture has been affected by the culture erosion. Batak Toba society does not
realize that the culture will be extinct if they do not preserved it. The traditions of Batak Toba
that encultured by the ancestor were forced to leave, because it is being opposed to the
religion which they believe now. The local tradition is now gradually replaced by the modern
technology.
This is what being called as dynamic culture. In this era of globalization, the
dynamics of a culture is a reasonable thing. A process of change that should be very good for
the development of the culture that has become a civilized culture. In this case, the status as
the generation who inherit the culture must be distinctive. The society needs to perform its
duties in order to preserve the culture. Therefore, a thorough study of the elements of Batak
Toba culture is needed in this era of globalization.
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1.2 Problem Formulation
Based on the background, the main problems of this research are:
1. Is it true that, the culture of Batak Toba is changing or shifting?
2. In this case that the Batak Toba is changing, what makes its shifted along with the
development of the periods?
3. What are the factors that influence the dynamics of Batak Toba cultural?
4. What are the positive and negative impacts of globalization for the Culture of Batak
Toba?
5. How do the Batak Toba people maintain and preserve the culture in the era of
globalization?
1.3 Hypothesis
To answer the questions in the problem formulation, there are some initial
assumptions about the object for research, there are:
1. Along with the development of the periods, the values of Batak Toba cultural
shifted.
2. The people of Batak Toba leaving the tradition due to the influence of new
values.
3. Batak Toba society is increasingly dynamic due to the influence of the outside
culture.
4. The influence of globalization on the culture of Batak Toba is changing the
elements of the culture covering languages, belief systems, social systems, art and
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others that caused by the factors of dynamic (change) culture: diffusion,
acculturation, and assimilation.
1.4 Research Objectives
This research aims of this paper is to describe, explain and to analyze the Batak Toba culture
in the era of globalization.
1.5 The Benefits of Research
1. Theoretically, this paper is expected to provide insight and knowledge, particularly
knowledge about the culture of Batak Toba in globalization era. In addition, this paper
can be used as material for researchers who want to examine the further subject about
the culture of Batak Toba.
2. Practically, the paper is expected to provide information about the impact of
globalization on the culture of Batak Toba through analysis of the culture elements.
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Chapter II:
METHODS
2.1 Types of Research
The types of this research is a qualitative one using descriptive methods in purposes to
describe the the culture of Batak Toba people, situation due to the influence and the
distribution of a phenomenon inside the society of Batak Toba. In addition, the goal made to
support the hypothesis that has been made, so that finally can be assist in building the new or
old theory. This research is the combination of descriptive and analytical data. The
description of location, language until the technology will be explained through description
as the knowledge of the elements of culture. Data analysis is being conducted from the results
of the survey. The data is taken from the questionnaires has been filled out by the
respondents.
2.2 The Research Location
The research took place in Siamnindo district, Samosir Regency, North Sumatera,
conducted from 6th
– 9th of October 2008. From the district, the research location is being
narrowed down into three villages due to the limited time and resouces. As the
recommendation from Department of Tourism and Culture in Samosir Regency, three
villages that have been selected are:
1. Ambarita villages representing the most advanced and modern villages.
2. Tomok villages representing the historical tourism places
3. Tuk-tuk Siadong villages representing the most visited place by tourists.
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2.3 Population & Sample
The population in Simanindo District is 22,188 people. The respondents were being
taken randomly, that can be categorized into three groups: the native people, non- native and
tourist. The random sampler is taken from100 people as the representative from each village.
2.4 Type of Data Resources
Primary Data
Primary data is the authentic data as the first resources about the problems. The data is
simply referred to the original data. The data is the result from the collecting data of
survey and the result of interview with the key informants and also respondents.
Secondary Data
Secondary data serve as the base theory for the verification of the research result.
Most of the reference data obtained from the internet, books and articles in magazine.
This data is also used as the data complement.
2.5 The Technique of Collecting Data
Collecting data is done through participant observation, in-depth interviews with
informants and surveys. Participant observation was conducted over three days. In this
situation, the research done by participating in cultural activities directly, such as dancing and
wearing Ulos. Key respondents were interviewed thoroughly. In this research, the roles as
key respondent is Mr. Situmorang, as the tour guide and also Drs. Melanie Butarbutas, MM
as the head Office of Tourism and Cultural in Samosir Regency to get the information around
the area of the tourism and cultural of Batak Toba. He also granted permission to conduct the
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research in the area. Both of them provide a lot of knowledge and insight about the culture of
Batak Toba.
The survey was being carried out using the questionnaires from 100 random sampling
of respondents. The type of the questionnaires were open questions, of which the respondents
were asked to write the reason after choosing the
alternative answers that were provided. Some of
the respondents also took part as the interviewer;
their answer was needed as their personal opinion
would be a valuable data. Some of the equipment
or material that supports the process of collecting
data is mobile phones, sound recorder, a video recorder and a laptop. Most of them is used for
recording the interview sessions, while laptop is being used to store data and typing the
research journal during the field observation.
Once all data has been collected, the questionnaires were counted and transferred as
charts. The charts were analyzed in the form of descriptive words that contain related result
of interview and basic theories. Then the conclusion can be drawn after the result had been
obtained from the data analyzing.
Figure 1: The Survey
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Chapter III:
THEORY
3.1 Culture
3.1.1 The Definition of Culture
Culture comes from the latin word, colere, which means a process, dealing with the
processing of land or farm, then it developed into all effort and human action to manage and
change the natural land. Koentjaraningrat in a book entitled Pengantar Antropologi I, said the
meaning of culture as a whole ideas, actions and results of human work (artifacts) in the
framework of a society that made the property of self-study. While E.B Taylor expressed that
a culture is a whole complex, which includes knowledge, belief, art, law, morals, traditions,
and any other capabilities and habits that the human have as members of the society. All
things about the culture can be learned through anthropology, a branch of knowledge which
study about culture through various colors, shapes and its physical form.
Culture cannot be seen, because it is held in the mind or the human head (as the idea
system). Therefore, culture is abstract, but the results of a culture can be seen and detected
with the human sensory perception. Here is a form of culture, designed by JJ Honingmann:
1. Ideas, norms and rules
Exist in the human mind that is still in the form of ideas. For example: wedding,
dance movement, policy of language, traditions, and etc.
2. Activities
The results from the behavior system of human being, for example: performing arts,
oral communication in a language, fasting, and etc.
3. Artifacts
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The results from the system of ideas as the objects of human work, for example:
mosque, monument, keris, and etc
The third forms of culture cannot be separated because they are interrelated. The idea
of the system will result in activities and artifacts. On the contrary, human can be inspired
through the activities and artifacts that will result in an innovation or new ideas. This is what
makes the culture continue to develop.
3.1.2 The Characteristic of Culture
The development of culture required preservation. This can be understood through the
cultural characteristics of the six, namely:
1. The culture is abstract.
In the culture, it was called the idea system.
2. The culture leads and directs the human.
It means the culture is referred as guidelines, directory and sometimes become the
forcing tools for the way how the people behave in a society.
3. The culture is owned by human.
This is caused by the study of anthropology that learn through the human being
and its culture
4. The culture is owned by the society.
Culture is not individually owned, but owned collectively. Society is a group of
people that have a similarity in place, language and traditions.
5. The culture is inherited.
This occurs continuously from one generation to the next generation
6. The culture changes.
The culture changes over the time, as the influence of environment and society.
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3.1.3 The Elements of Culture
In culture analyzing, anthropologists, separate all that is integrated in culture into
some elements, called the universal elements of culture. As described by C. Kluckhohn in the
book of Universal Categories of Culture (1953), the elements are divided into seven, there
are:
1. Religion as the source of guidance for mankind and society, which includes belief
systems, values, philosophy of life, the religious communication and ceremonies.
2. Social system which includes kinship, association, citizenship and system of life.
3. Knowledge system which includes knowledge of flora, fauna, time, space, and human
behavior.
4. Language which consists of oral and written, used by the society as the
communication tools, interaction and self identification.
5. Arts as the human expertise and skills to express and create things full of aesthetics.
They cover, sculpture, relief, paint, vocal, music, architecture, literature and theater.
6. Economy system which consists of food gathering, hunting, plantation, farming and
fishery.
7. Technology system which consists of transportation, clothes, house and traditional
weapons.
3.1.4 The Dynamic of Culture
According to Koentjaraningrat, the dynamics of culture is the process of shifting,
reducing, and addition of the elements in a culture. Dynamics means a change. Changes in
culture occur along the time, the influence of the environment and influence people. The
cause may be due to the change from inside (internal) and outside (external) factors. The
internal changes is desired by the society, because in this case the society played as the
initiator. There are some internal factors that support cultural changes, including:
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1. The feeling of unsatisfied to a particular situation, so it shows the feeling of desire
triggered by the lack of awareness in their own culture and they need to improve
it.
2. Open attitude towards on the new things and tolerance towards different cultures.
3. Changes in the number of population and social conditions.
4. There is a new invention, whether it is new (discovery) or new invention to
improve the life the society (invention).
5. There is a difference system or the values of young generation, because they
considered the old value is out-of-date and does not fit their culture.
The dynamics are also influenced by external factors originated from the outsiders.
These factors are not presumed by the society and take place naturally. Here are the external
factors that affect the dynamics of culture:
1. Natural disasters
In this case, the situation is unpredictable, so when disasters happen the people must
leave the villages and found the new place for living. Then in the new place they have
to adapt back with the local culture.
2. Wars
The winner in every war enforces their culture to the loser. It makes the contrast
between two different cultures.
3. Interaction with other people
The interaction among people is started from the development process of culture,
known as the evolution of culture. The process is started from the simple forms of
culture until the complex one. When a society meets another society, they will affect
each other. These changes are classified into two, named:
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I. Penetration pasifique is the entry way of a culture in particular society by
peaceful way. This change caused by:
Diffusion
Diffusion is the spread of human existence that can be caused by
multiplication, migration, physical adaptation and social culture that happened
hundred thousand years ago. Migration can occur automatically slow or suddenly fast.
The elements of culture are also spread along with the migration and the distribution
of society.
Acculturation
Acculturation is the social process that rises when a group of people with their
own culture is exposed to the elements of a new culture, so that the elements of
culture is received and processed into their own culture without causing the loss of
origin culture identity.
Assimilation
Assimilation is the social process that occurs in society that has different kind
of culture, and then after they interacted intensively, happened the mixing of cultures
occurs. This usually takes place between the majority and minority groups, which
finally obliges the minority to accept the majority as parts of their culture. Thus
gradually the minority will change and integrate with the majority.
II. Penetration violence is the entry way of a culture by force or violence. In this
case, people can be forced to choose which culture they want. This is caused by
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the difference between the old and the new culture. This happen through the
violence that occurred in the era of colonization.
3.2 Globalizations
3.2.1 The Definition of Globalization
Globalization is a process in which people around the world becomes increasingly
interconnected in any kind of aspects, such as culture, economic, political, technology, and
the environmental. The occurrence of globalization is driven by many factors of which
progress in the field of information and communication technology and the innovation that
offer lots of new things. These factors plus the presence of transportation, has changed the
world into unlimited world. As a result of the presence of information technology, global
mass media has brought the information of culture, so in this case there were the spread of
global culture or known as the cultural globalization.
Mass media become the power of trend setter for the global issues that influence on
the politic, human right until the culture and life style. The rapidly developing technology
shows the existence of a sophisticated device. The presence of the Internet makes information
spreads more easily and more quickly accepted by the society, but the problems precisely
because of the facilities is easily to get, makes the people become very dependent to the
technology. Indonesia as a developing country or also called as “the third country”, more
often become the object of progress and the readiness of developed countries like the United
States.
In this case occur uneven globalization, where the flow of information going from
developed countries to developing countries without any reciprocal relation back. “Third
world countries” are considered as the recipient of information, without ability to send
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balance information about the country, even if they have the ability. But it is still figured by
the perception of developed countries. This is a condition that apparently rising the concepts
of cultural imperialisms, where every developed countries spreading the information about
the cultural life in their countries. This condition was raising the birth of cultural crisis in
various countries. By the occurrence of cultural globalization, the local culture and its
elements of culture is endangered due to the elements that contaminated by the global culture.
3.2.2 The Influence of Globalization
Talking about globalization is not only about the economy sectors. The influences of
globalization are spread through the sector of social culture. The characteristics of the
development of globalization in a culture are:
1. The development of international culture exchange.
2. The distribution of the principles of culture diversity.
3. The development of tourism.
4. The development of mode globally
5. The events increased globally.
If the sixth character was held up in a tribe or nation, they can be categorized as a
dynamic tribe or nation, because it can easily accept a new culture into the culture. This is
closely related with the factors of dynamics culture. When a new culture penetrate, there are
only two options, the original culture will survive or be affected. The cultural Globalization
can give negative and positive impacts, such as:
The positive impacts
1. Changes in the management of values and attitudes.
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Globalization caused cultural changes in values and attitudes to become more
rational.
2. The developments of science and technology.
This would be resulting the development of human resources and encourage to
be more qualified and advanced.
3. Increases the level of a better life.
Through the opening of work fields hopefully is reduces the unemployment
and needed to improve the better standard of life for the society.
The negative impacts
1. The decline of values and cultural morals (demoralization).
The existence of global culture makes the society leave the traditions, but
actually many cultural values are preserved by the local culture.
2. The life patterns of consumptive
Within the development of industry as a provider of goods need, plus the
advertising of products and services in the mass media, people are easily
interested use goods or services that were offered.
3. Individualistic attitude
Technology makes people do not need any helps from others and forget their
status as the social creature.
4. Westernization
It is an attitude following the western lifestyle, which have many differences
with the eastern culture, such as sex outside the confine of marriage and the
consumption of addictive substances.
5. Social inequalities
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Social gaps in the culture can be defined as a cultural lag due to the growth or
the development of a culture which is not the same. This is because the people
have different opportunities to enjoy the result of globalization process.
3.3 The Cultural Studies of Batak Toba Tribal
3.3.1 Location
Geographic location
Samosir Island is the place of origin of
Batak tribal, especially inhabited by Batak Toba
tribal. The area is around 1.44,25 km2 surrounded
by Toba Lake. The Lake has informed 110,000
hectares, with an average depth of 500 meters and
located in the Bukit Barisan Mountains. According
to the historians, Lake Toba is the result of the
volcanic explosion from the volcanoes millions of years
ago, so it formed a lake and island in the middle.
Samosir Island is part of the district results from the expansion of Toba Samosir
regency on year of 2003. Samosir district consists of nine districts namely Sianjur Mula -
Mula, Harian, Sitiotio, Onan Runggu, Nainggolan, Palipi, Ronggur Nituha, Pangururan and
Simanindo. The capital Regency is Pangururan is also used as the center of trading and
governmental district.
Samosir Regency located on Upland, with attitude between 904 - 2157 meters above the sea
level, with various type of topography like flat, slightly slope, and steep decline. The
structure of land is located in labile and tectonic and volcanic land sharing.
Figure 2: The map of Samosir
regency
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Samosir Regency is on 2024’ – 2
045’ North Latitude and 98
021’ – 99
005’ East
Longitude. The width of area is 2.069, 05 km2;
consist of land width 1.444,25 km2 and lake
width 624, 80 km2. Samosir Regency surrounded by seven regencies that included as
province of North Sumatera, north border on Karo Regency and Simalungun Regency, east;
border on Toba Samosir Regency, south; border on Tapanuli Utara Regency and Humbang
Hasundutan regency, west; border on Dairi Regency and Pakpak Barat Regency.
Demography
In 2006, total of population at Samosir Regency approached 131.116 people and total
of household reached 27.215. By width of land area is 1.444,25 km2, the level of population
density is 90,78 person/km2. Pangururan as regency capital, trade center and government
center is a sub regency with the highest population density, 235,14 person/ km2. While the
populations of Simanindo sub regency where the observation took place is 22.188 people.
Number of male at Samosir Regency is less than female. By 2006 total of population at
Samosir Regency, male sex are 64.132 people, while female are 66.984 people. This trend
indicates that most men wander out to find the good work or continue their education goals.
The native tribal in Samosir Regency is Batak Toba. Added up by the tribes that were
migrated from the outside of the island, such as Java, Nias, Minangkabau, and the
descendants of foreign nations (Chinese and Germany). The Chinese play in the role of
trading, while the Germany are mostly working as the experts in the hospital of the Batak
Toba church known as HKBP (Huria Kristen Batak protestan)
The villages
Village better known as the Huta (in Batak Toba) is the living place of a family from
the same clan. Small clan is the patriarchal relative who is still dwelling in the same area.
27
Most of villages are in groups. In the village two different line of building tare built,
separated by a yard in the middle for many purposes, such as ritual ceremonies.
According to the traditional belief of
Batak culture, their house must be established
face to the mountains for protection against the
black magic and others bad power. Around the
village usually surrounded by the arch at the
high of ± 1.5 meters where bamboo and other
tree species are planted. At the end of the north and
south of the village there is a gate (known as
bahal), usually near the gate is planted trees such as Hariara tree which is considered as a
symbol of life.
For the social stratification of Batak Toba people is based on the four principles, there
are: The differences in age level, rank and position, the quality, and marriage status.
3.3.2 Livelihood
Most half of Samosir Regency people, especially the native people, is living depend
on agriculture sector. It can be seen through the agriculture area that spreading in Samosir
island, such as rice fields. Vegetables like chili, shallot (small red onion), garlic, bean, and
potato are also cultivated by themselves. While coffee is one of the priority commodities of
plantation which has a good Prospect. Coffee is the largest plantation compare to other trees.
Livestock is generally processed and managed through the household business. It can
be classified into big animals, small animals and poultry. Big animals consist of cow, buffalo,
and horse; small animals consist of goat, sheep, and pig, poultry consist of chicken and duck.
Some of the livestock is for sale, many are also used for agriculture and traditional
Figure 3: The village in Samosir
Regency is called Huta.
28
ceremonies. For farmers, buffalo, means a lot because it can help in tilling the field. Pigs,
chickens and ducks also cannot be separated from the society life, as used in ceremonies and
religious traditions. While buffalo, cow and horse are only used for the big ceremonies.
Besides plantation, people in Samosir Regency are doing Fishery. This sector is
generally processed and managed through the household business, or fish cultivation or
catching fish. Fish cultivation is done in fresh water pond, rice cum fish, floating net, running
water pond and germ, whereas catching fish is done in the lake, river and swampy. Toba
Lake provides various types of fish such as: Batak fish, gold fish, Mujair fish, catfish, cork,
shrimp, and eel.
3.3.3 Social and Culture Background
1) History Background
Talking about the Batak Toba, it cannot be separated from the origin of Batak tribe
which is the majority tribe in North Sumatra. Batak tribal is divided into 5 subs – ethnic,
there are Karo, Simalungun, Pakpak, Mandailing and Toba. According to the myths, Batak
tribe came from a place called Pusuk Buhit, surrounded by Simanjur Mula-Mula valley, from
this place Si Raja Batak was revealed by the Creator around 13th
centuries. It was believed
that Si Raja Batak is derived from Mulajadi Na Bolon, which is the God of Batak. From the
marriage of Si Raja Batak, it was born two sons, Guru Tatea Bulan and Ompu Raja
Isumbaon, which then developed into clans of the fifth sub-ethnic of the Batak ethnic group.
When the time of the Batak society is spread, the arrival of the European, Asian and
the Middle East was already associated at the time of colonization. As part of the nation's
history, from the kingdom of Sisingamangaraja I, the great-grandfather of King
Sisingamangaraja XII whose becomes the national hero in the war against the colonization of
29
Netherland. By maintaining and preserving the culture, Batak Toba tribe was still exist until
now by defending the culture identity.
2.) Social System
Here are the things that can be examined in the social system of Batak Toba, that are:
Dalihan Na Tolu
Dalihan Na Tolu is the social structure of the Batak Toba society that occurs as the
result of the marriage of the patriarchaat system. In words, Dalihan Na Tolu means
"fireplace with four legs". This principle is to share the status and the role of someone in
three parts, namely:
1. Hula-Hula is the parents in law which must be respected, in this case a role as the
giver of a girl in the Batak traditional wedding.
2. Boru is the daughter who became the recipient girl. Boru became hulu balang
towards on the Hula-Hula, and then they must obey the Hula-Hula.
3. Dongan Sabutuha is the people from the same clan. Girl and boy from the same
clan are not allowed to marry each other.
Relationship over the third composition was found in the Batak philosophy that
says "Somba marhulahula, elek marboru, manat mardongan tubu" which means
respectfully to Hula-Hula, cautious to the Dongan Sabutuha and persuade the Boru.
Everyone can have the different status of Dalihan Na Tolu in different ceremony, based
on the relationship with their clan that conducts the ceremony. This is caused by the
differences in the rights and obligations of each role. It can be said that Dalihan Na Tolu
is the projection of Debata Na Tolu which is: Batara Guru, Bala Sori and Bala Bulan,
who each of them represent the spirit of the gods from the top, middle and bottom world.
30
The Kinship System (Clan)
The culture of Batak has the characteristic of cooperation and loyal in every step
of their life. Its culture has become a philosophy of their life in the middle of the
globalization era. Even now the Batak society has spread to all over the world, but they
still use the clan name behind their original name. Clan or known as marga, is one of the
characteristics of Batak people. They agreed to keep the name as the identity of the
ancestor, partnership and spirit. The word clan comes from Sanskrit which means one-
way road, is a descendant of the same tradition environment. From the clan, people can
know the origin of every person, known as partuturon (genealogic relationships), and the
relationships based on the social structure of Dalihan Na Tolu. Based on the ownership of
clan, every people have the opportunity and the capability to build the network status of
relationships with the other Batak people.
Clan is the main identity for the Batak people. By mentioning the clan name, other
people could directly or analogically build the partuturan (reference), greetings (address),
solidarity, harmony, responsibility, togetherness, and can avoid conflict, jealousy, incest
marriage, and etc. Therefore, the presence of the Batak clan should be preserved.
Marriage
In the tradition of Batak Toba particularly, a person can only marry with the
Batak people from the different clan. The term is marpariban or rimpal wedding,
which happens in the marriage between man and woman from the mother’s relatives.
However, when the pair of marriage has different cultural background, such as the
man is Java, while the woman is Batak, there will be the ceremonial giving the clan
name to the man from the bride’s uncle..
31
Nowadays, along with the occurrence of Batak Christian syncretism, wedding
ceremony was conducted with two types of ritual ceremonies in churches and
traditional ceremony at the outside of the building. In the traditional wedding
ceremony, the composition of Dalihan Na Tolu will be used to determine the status of
the placement of people for the sitting position arrangement (parhundulana) based on
the kinship system.
3.) Knowledge and Technology System
Talking about the system of knowledge cannot be separated from the development of
technology. Batak Toba society has known and used the simple tools to help their works in
various fields. In anthropological studies, simple technology is divided into eight types of
equipment in according to the usage; production equipment, weapons, container, fire lighter,
food and beverages, clothing and jewelry, shelter and transportation.
Some of the tools created by the traditional Batak Toba society are hoe, plow,
single rod, Sabi - Sabi (sickle) or ani - ani. They also create a weapon for protection tools,
such as piso surit (a kind of dagger), piso gajah dampak (long-wavy dagger), hujur
(spear), and podang (long sword). Besides that, the transportation is one of the important
elements that facilitated the access entry and exit from the Samosir regency. Now, the
varieties of transportation are available, from bus to ferry, connecting Samosir Island and
Sumatra.
4.) Beliefs and Religions
At the beginning, before the influence of religion came, Batak Toba people were
the follower of animism and dynamism. This belief believes many objects have certain
32
strength, because it must be enclosed by fear, respect and thankful. Besides, they also
believe the three concepts of spirit and soul that is:
1. Tondi is a spirit or soul that belongs to every human life.
2. Sahala is the magic spirit that owned exclusively.
3. Begu is the soul from the spirit, as in died people. There are good begu and bad begu,
its adored according to the needs with pelean (offerings).
In addition, in the traditional cosmology of Batak divided the existence of human
life in the three levels of gods who created the world as follows:
- The top world is the kingdom of the higest God, Mulajadi Nabolon (the Creator)
and the place of the ancestor’s spirits who have died.
- The central world is the place of human being that authorized by Silaon
Nabolon.
- The underworld is the living place of devils and Satans that is occupied by Pane
Nabolon.
Inside the Batak Toba society on the olden time, they believed some faiths, such
as Parmalim or Ugamo Malim and the faith of Si Raja Batak. Spirituality Parmalim was
heavily influenced by the Indian people who belief Hinduism. However, at that time
Hindu was not directly replaced the local
belief in Batak Toba society, Hindu culture
at that time brought the term and thus
influence the local terminology for the name
of their Goddess that were worshiped by the
Batak Toba people. For example, the word
of Debata is taken from the Sanskrit
language means Dewata, with the adjustment
Figure 4: The ceremony of Parmalim
33
to the Batak dialect.
King Sisingamangaraja is also the follower of Parmalim. According to the
followers, they beliefs that the derivative of Sisingamangaraja will become king in the
world and never die. This belief worshiping on Saturday and have restrictions should not
eat pork, carrion and blood. Parmalim conducting religious ceremonies twice each year
where concentrated in Laguboti (late March). The ceremony called the Mangan na Paet
which used the music tools such as Gondang and hasapi; while mangaliat horbo
ceremony is the sacrifice ritual that uses Gondang sabangunan as the opening.
Since Islam and Christian came, those local beliefs are considered as primitive
belief and make them more step aside from the era. However, until now the rest of the
local beliefs can still be found in some corners, but it cannot determine how the amount
of the followers due to the beliefs that has not been an organized religion. Islam entered
the Land of Batak in the 19th century brought by the Chinese who then assimilated with
the Nasution clan. Islam became the official religion of Batak Toba people, especially the
Marpaung clan.
The presence of Christians in the year 1863, forced the Muslim society to leave
the Samosir Island. Most of them were immigrated to South Tapanuli. While Samosir
regency which at that time included as the area of North Tapanuli occupied by the
missionaries of Christian spreading. Dr. I. L. Nommensen is the most famous
missionaries with his success bring Christian to the Batak Toba society. Since that time, it
was established the church of HKBP (Huria Kristen Batak Protestant), which finally
transform traditional ceremony policy that allowed by the church accordin to the
mandate. Nowadays, nearly 99% Batak Toba people is Christian.
5.) Language
34
All tribes in Indonesia have their own mother language. However, not all of them
have own alphabets, while Batak Toba have both, language and alphabets. Batak
language is one of the local languages from 706 local languages in the archipelago that
was influenced by Hindu culture. Like the word of "Debata" which was derived from
Sanskrit (Hindu) namely "Dewata" means god. Thus, word or term that has a Sanskrit
letter of W, when entering into the Batak language changed to the letter of B or the other.
The change occurs because the Batak dialect does not recognize the letters or sounds of:
C, Ny, F, Q, Y, X, V, Z, E weak and usually begins with the letter H to replace K. Batak
Toba language is considered as the most complete vocabulary. It was proven from the
using of Batak Toba language in the Malay vocabularyi.
The alphabets of Batak Toba are found in the heritage book that tells about the
legend of Tarombo (genealogy). Batak script was also adapted from the writings of India
/ Hinduism called Sanskrit, but nowadays, Batak script start showing extinction because
no one uses this kind of alphabet again.
6.) Arts
Literature
In Batak Toba know very well of the folklore of Si Boru Tumbaga and the
legend of Toba Lake, which is called turi-turi. Batak Toba Literature can be
expressed as umpanma (poem), which forms almost the same as the Malay poem that
has four rows, containing sampiran and the rime is a-b-a-b.
Other types of literature is Andung-Andung, Tonggo-Tonggo, and Huling-
hulingan. Andung-Andung is forms of feeling downpour when grieving over the dead.
However, now the expression is rarely used, while Tonggo-tonggo is often used in the
35
ritual ceremonies. Huling-hulingan is the short puzzles of word in the Batak Toba
language frequently used by the young.
Traditional dance
Tor - tor is the traditional dance from Batak Toba, as a picture or reflection
from the society in the performance that can be categorized into traditional dance,
happiness, sadness / meditation, church devotions, entertainment / tourism, Si gale-
gale and Si boru Manggale (tale of Dalihan Na tolu). Usually the event of manortor
(the dancing), followed by the panortor individually, in pairs or in groups,
accompanied with the music from Gondang Sebangunan.
Music
From an observation based on the
Germany people for many years ago in
Indonesia, concluded that the Batak
Toba tribe is full of the music spirit. This is
marked by the intensity of the using of musical instruments that are frequently used in
the ritual ceremonies. The musical instruments such as: flute (similar with clarinet),
hasapi (harp), sulim (flute), and Gondang Sebangunan.
Architecture
The traditional house of Batak Toba made from the wood poles with large and
strong pillars. Its roof is made from leaves of palm fiber and shaped curve. The back
and front of the roof has different length, which defines the owner status must have a
Figure 5: Gondang Sebangunan
36
better life than their parents, like if his father is a farmer, then the son must be a
doctor.
As a kind of house stage, the hole in the ground is usually used for farming.
The pillars are bundling with the woods. The
rounded pillars symbolize the son; while the
vertical woods symbolize the daughter. From those
symbols, the parent hopes the children can be
united and the daughter played as the unifying
instrument in the family.
Colors in the traditional house of Batak
Toba dominated the color of black, white, and red.
In general, the front and side walls of the house
decorated with various carvings that have specific
meanings, such as:
- Lizard, which means that the Batak Toba people must be easily adapted everywhere
they are immigrated.
- Four breasts, symbolize the criteria and the characteristics of Batak women that
should fertile to give descendant for the husband, pure-hearted, warm-hearted and loyal.
- Sculptures with various shapes, used as tools for against the black magic, such as the
statue of Si Naga – Naga.
Handicraft
The famous handicraft from Batak Toba culture is Ulos. Woven fabric that is
made by the Batak Toba people is considered as the tools of worshiping. It is also
considered as a sacral tool that can be seen from the dominant color; black symbolize
Figure 6:The traditional house of
Batak Toba
37
the top world, white symbolize the center world,
and red symbolize the underworld. Ulos has various
types of uses and meanings, including:
- Ulos Sadum is worn by the Batak Toba women.
- Ulos Sibolang is worn by the corpse.
- Ulos Parompa is used to hold the baby until he/she can
be walk.
Ulos as the traditional handicraft has the
religious, social and economic values. Until now
Ulos is still processed traditionally by the Batak Toba
women.
Figure 7: Ulos Sibolang
38
0
10
20
30
40
50
60
70
80
Native People Non- Native People
The Amount of Native People
Male
Female
Chapter IV:
RESULTS
To obtain the primary data of research, 100 questionnaires has been distributed reach
the respondents aged 13 - 60 years. The questionnaire results are presented in the following
data:
1. The Population
From 100 respondents, most of the natives are living since their birth in those three
villages (Tomok, Ambarita, and Tuk-tuk Siadong). The native people are the Batak Toba
tribe. While non- native people has living between 1 day - 3 years, are come from Nias tribe 2
people; Java 4; Minangkabau and Malay people as much as one for each. Other non-native
people come from the Batak Karo tribe and Mandailing, 2 and 3 people respectively that
identified from their clans.
Chart 1: The Amount of Native People
39
2. Religion
From the chart above that
65% of respondents embrace
Christianity, the remaining 15%
of respondents are Catholic and
20% embraces of Islam. Most
who embraces Islam is the tribes
from outside of the Samosir
Island.
3. The marriage Status
From the respondents who have
already married from the same
culture background, Batak Toba –
Batak Toba, as many as 49 people.
Currently, the rest has a pair from
Javanesse, Sundanesse, Malayan,
and Nias.
4. The using of Language
In the questionnaires, the using of language categorized into three groups:
family, friends and formal.
65%
15%
20%
Chart of Religion
Christian Catholic Islam
Chart 2: Religion
Yes
56%
No
44%
Have You Married?
Chart 3: The Marriage Status
40
Indonesian language
36%
Batak language
62%
others2%
The Using of Language with
Family
I. Family
The using of local languages
is the choice to communicate with
their families. As many as 62%
respondents use the Batak language.
However, Indonesian language was
sometimes used by 36% respondents
with their families. Other languages
used are Malayan.
II. Friends
Respondents communicate
with the friends usually use the
local language and Indonesian
language. In this situation, it
depends on the people they talk
with, if with the same tribe, they
are more familiar in using local
language. Some of 45% of
respondents chose Batak language
to communicate with the Batak
friends. The Indonesian language is used by 53% respondents. The rest use the
Malay language.
53%46%
1% The Using of Language with
Friends
Indonesian language Batak Language Others
Chart 5: The Using of Language with Friends
Chart 4: The Using of Language with
Family
41
Indonesian Language
85%
Batak Language13%
Others2%
The Using of Language in formal
III. Formal
Formal language is use at work or in a formal situation. From the chart
above, 85% of respondents use the Indonesian language. However, there were
13% of respondents who use the Batak language in formal situation. The rest
use foreign languages such as English and German, as the job demands related
to the foreign tourists. Plus the 52 respondents who claim to take a foreign
language, like English, Chinese,
German, and Japanese.
5. The Using of Technology
From chart 7 found that most
respondents receive any information or
news from television, as chosen by 50
respondents. In this case, respondents
could select more than two items that
given. Presently, the newspaper was
Chart 6: The Using of Language in Formal
0
10
20
30
40
50
60
Television Newspaper Internet Others
How the Respondents Get
Information?
Chart 7: The Information Tools
42
selected by 30 respondents, 17
respondents use the Internet and
other 2 respondents.
In the questionnaire is asked,
"What kind of communication
tools that you usually use?"
Respondents only has once chance
to choose among four options that
was provided, whether mobile
phone, telephone, public phone or
other. 84 of respondents using cell
phones as the communication tools. But telephone and public phone is still used by 8
respondents and 4 respondents. They still use telephone and public phone, because
they do not have hand phone.
0
10
20
30
40
50
60
70
80
90
Cell phone Telephone Public phone Others
The usage of communication tools
Chart 8: The Usage of Communication
Tools
43
Chapter V:
DISCUSSION
5.1 The Dynamics of Batak Toba Culture
Viewing the results of the survey and research, it was found the elements of the
dynamics of Batak Toba culture. The results were also supported with the theories that reflect
the dynamics of the culture inside Batak Toba. Called as the dynamic culture, because of the
dynamics in the Batak Toba culture itself occurs the process of shifting, reducing, and
addition of the elements in a culture the reducing, the addition would also develop cultural
elements, but in this case, the culture change will be highlighted to see the Batak Toba
Culture in the era of globalization. The dynamics of Batak Toba culture is supported the
occurrence of three main factors that caused the interaction with others people who affect
each other, there are: diffusion, acculturation and assimilation.
5.1.1 The Diffusion of Batak Toba Culture
Through the distribution and migration from both groups that come in and out of
Samosir Regency, the elements of culture are also spread. Too much access into the island of
Samosir facilitates the entry of influences from the new culture. Access can be done by the
land or water transportation. From the land can be access the Tele road which connects
directly to the capital district, Pangururan, through Tano Panggol which is a bridge
separating Samosir Island and Sumatra, made at the Dutch Colonial era. In addition, the
accesses can also using water transportation such as ferry and speedboat through the harbors.
44
From 100 respondents that were randomly selected, 30 respondents are the people
from different culture or Tribe, there are Nias, Javanese, Minangkabau, Malayan, Batak Karo,
and Mandailing. The non - native people come to Samosir regency, mostly working as the
traders in Tuk-tuk Siadong or Tomok. They come from district around Toba Lake, such as
Pematang Siantar and Parapat, so that they can make a return trip using the ferry to go to the
Tomok harbour in Samosir island from the Parapat harbor in Sumatera. In additional, there
are also some people who work in government institutions that most of them are from the
different kind of cultural background. So, now Samosir Island is owned by multicultural
people, not only the Batak Toba people.
However, distribution and migration occurs in reciprocal request. In addition to the
entry of immigrants with different ethnic background is different, there are people out Batak
Toba of Samosir Island. Batak Toba people migrate to large cities across the country have
been held for three generations. Panjaitan says in interview snippets with Tapian Magazine
November 2007 edition describes three generations Batak tribes who first migrated,
The first generation began in the 1920s, when people migrate to Pematang
Siantar, Medan, and Jakarta, including the era of struggling by the national hero.
The second generation takes about 1950s to 1960s; most of them continue the
duty of military forces and schools to the universities on Java Island.
The third generation who migrated around 1970's and 80's was the Batak
women. Most of them become traders on Java and Sumatra.
In the early years of migration, the city of Medan and Pematang Siantar is their
primary target who wants to work. Medan is a city that construct by the Dutch colonial firstly
used as a central of plantation administrator in North Sumatra, is selected as the destination
for migration that guarantee a wider field of works rather than in homeland. The migration
was increase after the Oil factory, PT Pertamina (persero) established in the city of Pangkalan
45
Berandan. Especially in metropolitan cities such as Jakarta, although the population is
increase every year, but still become the favorite destination for the new comers. Many Batak
Toba people works as the professional officers until the assistant of the bus driver or known
as “kenek”.
The basic motivation of Batak Toba people immigrated was connect with the three
main orientation of the Batak Toba culture life. The first is called hagabeon, is the amount of
childrens, for that the Batak Toba people must be married and have a number of sons as much
as they can. Second is hasangapon; associated with aspiration to reach the Batak people of
power, honor or prestige and education, including strengthening the culture. The third is also
called hamoraon or wealthy.
So it can be said that the Batak Toba people migrate is not only because the economic
aspects, but also change the whole structure of its culture. Many of them are going to be able
to wander to make them independently without parents; this is usually done by people who
do not get the heritage, especially the daughter. There are also couples that were wandering
because follow the husband or the wife who has different background of culture.
But, the immigrants do not need to feel worry in the new place where they wandering,
because there will be Punguan (Persada) or a place to gather with family from the same clan
for doing such activities. Punguan is roles as the traditional institution that connects them
with the homeland. In addition, through Punguan they can help each other, especially in
economic problems. Usually the funds collected from all members for the development of the
homeland, ritual events, and help each other. Further than, Punguan institutions is also play a
role as the institution to finished the family and traditions problems. In this case, the
Punguan’s capacity is the same as the parents of immigrants who have problems.
From there it can be seen that the kinship system of Batak Toba tribe is very close.
Wherever they are, if they meet people from the same tribe, the first question that will ask is
46
about the clan. Through the clan, they can know the position in the structure of Dalihan Na
Tolu, whether as Dongan Sabutuha, Boru or Hula - hula, so that they can still keep politeness
in the act.
However, the decision to wandering is the individual choices. The Risk of being
living outside the traditional environment is very easily to make the people losing their
cultural identity. Moreover, if they are minority in the new place, the new culture will be
influence their culture. This is also recognized by E.M Bruner, an anthropologist from the
United States and also the lecturer of the University of Illinois, who did twice times research
about the migration patterns of Batak tribe. The first Research was done on 1960 in Medan,
North Sumatra, and the second research was done on the 1970s in Bandung, West Java.
Bruner concluded that the Batak people who migrated to Medan have very strong culture and
very-well maintainance of their origin culture; it was seen from the ethnic composition in
Medan that was lead by the Batak Toba tribe.
While, Batak Toba people who migrated to Bandung and other cities outside the
Sumatera island, which considered as the home of the Batak tribe, they can be easily
influenced by the traditions and local culture from the new place. For example in Bandung,
they live there with the Sundanese, so they must use the local language to interact with the
local society. But when they come along together with others Batak people, they will return
into their origin tradion.
5.1.2 The Acculturation of Batak Toba Culture
The acculturation process in the Batak Toba culture caused the elements of new
culture entering and finally accepted by the Batak Toba society. This process causes the
47
Batak Toba society becomes dynamic that easily accepted the changes. However, with the
addition of new culture is not affecting whole of the Batak Toba culture.
One of the elements of culture that get the influence from acculturation is the local
language. It can be seen from the chart 5 that there are people that still use the Batak
language when communicate with the family. However this should be supported, because
family is one of the important agents in enculturation. Now, Batak language is rare to be use
by the society, because the Batak Toba society as the main users, do not preserve it. Parents
are happier if the child learns the foreign language rather than local language, because they
think it will more useful in this era of globalization. But, this is one of the signs of the extinct
of Batak language.
While the using of Indonesian language is use by the most of the respondents if
communicate with their friends. Although some of them are still use the local, especially the
Batak language. The local language used if they talk with the same Batak people. The local
language is not only the Batak language, but also Javanese and Malay.
The using of Java language is proving from the interviewed with Salahuddin (40), the
owner of Islamic restaurant in Tuk-tuk Siadong. He said that there is a village of Java society.
In the village there is a market, where all the transactions using the Java language, so that
people doing the transaction by using the Javanese language, even the buyers are a Batak
Toba people.
Indonesian language is also used as formal language in work or other formal situation.
This is because Indonesian language is the official language of the nation. On the other hand,
there are also several respondents that use the local language in formal situation, because the
community where the formal situation happens has the same cultural background. But, some
of the respondents use foreign languages such as English, German, Mandarin and Japanese,
because they claim the work related to the aboard tourists.
48
The existence of technology in the middle of the Batak Toba culture begins with the
installation of electricity. Batak Toba society begins to leave the traditional tools, because
they thought that the new technology more practical and can improve the quality of their
lives. With electricity, they can use the lighting and watching television. According to the
development of period, the presence of the communication and information tools are
important to know the outside world. Most of the respondents chose television as their source
of information, because television has the specialty that can be hear and at the same time it
has the visual. So, it bcome the potential tools to deliver the information to every levels of
society. However, the development of television that faster than the culture development
makes the cultural implication such as the issues of cultural imperialism by showing the
freely television programs which contradict with the local culture.
Newspapers as the written source of information are still read by many people.
However, along with the era of globalization, most of the respondents use internet to get the
up-to-date information. The availability of the internet is supported by the existence of the
internet stalls and cafes around the hotels area in Tuk-tuk Siadong. Internet stalls or usually
known as “warnet” (the acronym of Warung Internet) initially to facilitate the aboard tourists
who come, but finally the local society especially the students have started using the facility.
From internet, the spreading of foreign language was also sustained, because most of the
website being written in English.
The presence of mobile phones is also increasingly replacing the role of telephone and
public phone as the communication tools. The reason is easy and efficient which make hand
phone can be taken to go everywhere and it also a multi-functional tool. Besides the
availability of facilities to call, there are also other facilities such as a camera, text messaging,
sound recorder, video recorder and others. So mobile phones are not only as the
49
communication tools that facilitating the relationship with the others by phone, but also as the
recreation tools.
But, it is not always the elements of new culture make the old culture disappear. Like
in the traditional weddings of Batak Toba, Dangdut and entertainment has already become
the musical instruments besides the traditional music, such as Hasapi and Gondan. Even
though they receive the elements of new culture, the Batak Toba society does not forget and
keep their own traditions and culture.
5.1.3 The Assimilation of Batak Toba Culture
Tribes that coming from outside the island of Samosir are triggered the occurrence of
mixing culture with Batak Toba society. This can occur through the mixing marriage. From
56 respondents who were married found among them married with different kind of cultural
background. Most of the husbands are Javanese, Nias or Malay, while the wifes are Batak
Toba. Before they are married, the husband is passing the traditional ceremony of clan given
by the wife’s uncle. In such conditions, it is very rarely found a different pair of culture that
lived in the homeland of the wife. Usually the wife is must follow the husband to go to his
homeland.
But, it found also the couple from different cultural background, both of the wife and
the husband are Javanese, is living in Samosir. Even they are living in Samosir since their
childhood. The mix marriage is not only happen between the tribes or cultures from
Indonesia, even the foreigners that role as the tourists are attracted by the Batak Tobe people
and eventually married and settled on Samosir island. Sometimes, the foreigner is look more
like Batak people than the wife or the husband that the real Batak people. Actually the
mixture of wedding has happened since long times ago, when the spread of Islamic religion
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brought by Chinese and Arabian people to the land of Batak. Marriage made as one of the
way how the merchants used to make the Batak Toba people become the Muslim, because if
the Batak people want to marry with the Muslim merchants, they must become Muslim first.
Religion as one of the elements of culture that very difficult to change is not valid in The land
of Batak. After both of Islam and Christian arrived, its easily replace the local beliefs. They
must chosed between Islam and Christian, because it’s one of the their obligations as part of
an Indonesian citizen to embrace the religion that has been recognized by the state law.
Seen from the chart 2, that is more than half of the respondents are Christian. It
shows that 99% Batak Toba society is Christian. This can be seen from the many churches of
HKBP (Huria Kristen Batak Protestant) was buil in the land of Batak. The rest are Catholic,
Islamic and Parmalim. As a past belief, Parmalim, still survive until now, But it is not found
in the three villages where the research happen. Parmlaim was concentrated in Laguboti and
in the corners where the belief is unrecognized.
According to the social scientists, Parmalim is actually be possible as the official
religion, as found on its values aiming the pattern of human life up to the harmony of the
human and also to the Creator. However, it is not enough, based on the general perception,
religion must have a noticeable holy book and prophet. While, Parmalim do not has both of
them obviously, even if some of them are belief that King Sisingamangaraja was their
prophet. Besides that, the local belief in the past is considered as the misleading stream as the
followers of Sipelebegu (the worshippers of evil spirits or demons).
In fact, some of the leader of the religion considered the traditional ceremony of
Batak Toba is the projection in a form of worship and obedience to the Mulajadi na bolon
which is the god of the Parmalim’s followers. So, if followers of certain religion must do the
same ritual, it means equally worshipping two different God in the same time. By doing the
traditional ceremonies means they are still belief to the ancestor animistic. So that, until now
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the Parmalim society is become the marginal 'original' in the land of Batak and the
government only considered as the religious culture.
5.2 The influence of Globalization towards on the Batak Toba Culture
Along with the time, bring the Batak Toba people entering the era of globalization
where it is said that the world increasingly without borders. The influence of globalization is
a highly developed technology. This makes the availability of communication and technology
develop easily to connect all over the world and also the presence of transportation that
cannot be denied makes the Batak Toba tradition is shifting. With the number of access into
the Samosir Regency makes it easier to be entering by the new culture and it will influence
the Batak Toba culture. When the Batak Toba culture does not maintain very well, it can be
determine if the Batak Toba culture will become the forgotten culture from the past.
So far, the results of the research indicate that globalization has influenced lots of the
elements of culture. For example, one of the Batak Toba tradition that being forced to be
modern is the law of heritag. In Batak Toba culture, girls do not get any heritage, only the
boys get the heritage. This is dissimilar to the law which applied in the Republic of Indonesia
where the children even it is boys or girls are get the same rights in the sharing out of
heritage.
In addition, the presence of technology, make Batak Toba people was very depending
with these things. Awareness and practice to produce the traditional instruments was
decrease, due to the availability of modern instruments that more practical. It is just a small
influence of globalization. The width influence is the influence of religion and education that
adjust the overall pattern that they thought as the traditional style into modern.
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The use of local languages has been ignored, replaced by the foreign language. The
traditional ceremony that should be preserving is increasingly rare due to the difference of
point of views between the religion and the traditions. Talking about the arts, most of the
literature that was written with the Batak alphabets is already extinct, because the young
generation not known the meaning of the local language and alphabets. While the traditional
dance and the traditional music instruments are just become the entertainment for the tourist.
There is no young generation that continued to practice the traditional dance or how to play
gondang. Most of them precisely practice the other traditional dance or music from Java.
Nowadays, the traditional dance and music are also uncommon use in the traditional
ceremonies. It has already replaced by the dangdut music performance.
The traditional house of Batak Toba has the same destiny with others heritage of
Batak Toba culture. It is because the desire and the motivation of the local society to build
the traditional house were decreasingly. It caused by the expensive fee that the people needed
to built the traditional house. Besides that, the traditional house is also not pratical and
outdated. But, in Ambarita villages there are some of the traditional house of Batak Toba that
is still preserve by the local society. It is maintain as the culture heritage beside the museum
of Huta Bolon Simanindo. While Ulos is still use by the traditional dancers and the obligation
for the people and tourists is to wear Ulos when they are entering the graveyard of Sidabutar.
But, Ulos nowadays become a commercial handicraft that can be found in the traditional
market even in Jakarta that very far from the place where Ulos has been made. Additionally,
the presences of industry in Samosir Regency is polluted the Toba lake as the heritage of
Batak Toba Toba culture. Most of the factories are remove the waste directly to the lake
Toba. So the lake being polluted by the waste that contains chemical substance or toxic. This
condition unpleasantly makes the fresh air in Samosir, that is one of the excellence that
offered from the tourism, was polluted.
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Toba lake that attracting many domestic and aboard tourists come, make the local
society used this chance to do business, such as souvenir shop, hotels, the internet stalls,
library, bicycle rental and others that can supporting the economic sectors. But, this is the
problem, because the business performers is more than the tourist, some of the sellers
sometimes forced the tourists to buy their goods. This is one of the causes why tourist do not
like with the attitude of the local culture and this small problem implicated the amount of
tourist that come visited. Others factors that influence the tourism are the lack of access to go
to the Samosir Island, the less of promotion and cultural events. It is also seriously impact by
the global crisis. This can be the input for the regional government to increasing the cultural
and tourism promotion.
Globalization is is the result of the time development that is increasingly highly
developed and sophisticated. It was not only caused the negative impact, but also positive
impact. Here are the positive and negative impacts of globalization on the Batak Toba
culture:
The Positive Impacts
1. The development of science and technology that can be used by the Batak
Toba people to improve their quality of life.
2. The society is more open to the cultural development.
3. Toba Lake was made as the tourist attraction.
4. It resulting the qualified Human resources.
5. It changes in the value system becomes better and rational.
6. The opening of work fields.
The Negative Impacts
1. Demoralization caused by the society not already holds the tradition and of
the Batak Toba culture.
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2. Forget their culture due to stuck in the easiness that offered by the
globalization era.
3. Consumerism of goods that was offered.
4. Eliminate the local language with the existence of the Indonesian language
and foreign language.
5. The cultural lag happen due to the unbalanced development of culture that
does not occur at the same time.
To slow the contaminations of globalization, it was required the role of Batak Toba
society to preserve the culture, because globalization might make the culture extinct culture
consumed by time. Not just only preserve the using of clan name, but the Batak Toba society
is also need to preserve the elements of culture. The positive impact of globalization should
considered maturely, because it is related with the survival of Batak Toba culture. This way
of cultural preservation must do by the local society and other people, in order to preserve the
culture from the global culture.
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Chapter VI:
CONCLUSION
Nowadays, globalization is affecting the dynamics culture in Batak Toba. Cultural
identity must be forced to follow the conditions of the development of period that have been
grown and developed as well as the globalization. The Batak Toba culture can be lost,
because people do not care about their own culture with their own. In their own cultural
disintegration occurs due to religious and cultural tradition is seen by some of the Batak Toba
people. As already happened at this time, the sects of church looked some of the certain
traditional ceremonies that are held is often misguided teachings. In fact, it is just rituals in
the cultural as the heritage that must be preserve by the local society.
The factors of dynamic culture: diffusion, acculturation and assimilation, has
influence the local culture in this era of globalization. Obviously, it influenced the way how
they communicate in terms of language that they used in the daily life and also the attendance
of technology. The local language is also starting to become the third language after
Indonesian language and others foreign language. Globalization makes the mixing of western
and eastern culture to be united. Cultures that participate will be dissolving the elements of its
culture. It is necessary for the protection of the local culture in Indonesian as the nation
identity. The way is by filtering the new culture that come and preserve the nation cultural.
Batak Toba society must become the global human that selective in choosing what is
suitable and what is unnecessary for the culture, because it will damage the culture. This is
some of the simple way to preserve the Batak Toba culture from the influence of
globalization, which can be start by the individual awareness and cooperation with other
elements of the society, there are:
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Manage the environment by littering in the right place, stops the illegal
logging, builds the cleanness facilities and works together to clean and prevent
the Toba Lake from Factories waste and the fossil fuels of ferry.
Less the internal conflict and increasing the cooperation to maintaining the
culture.
Build more museums as the right place for the cultural heritage to be store.
Not just only build the museums, but also the government giving the special
budget for the maintenance.
Preserve the Cultural party that fulfill by the cultural competition, such as
traditional dance, traditional clothes fashion show, and traditional ceremony.
This cultural party is already done once a year every 9th
– 12th
July.
However, all of the way to preserve the culture will realize if the local society is
support the programs that the government makes for they takes the advantages and the most
important is do not forget to the Batak philosophy that said:
“Omputa na parjolo martungkot sialagundi, napinungka ni parjolo si ihuthonon ni
naparpudu”
It means anything that made by the ancestor, such as tradition and law, must be fulfill,
preserve and enculturation from one generation to the next generation.
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