SIAGIAN CLUB

2012-06-13T21:57:00.001+07:00

Marriage Procedures ADAT BATAK

2012-06-10T16:22:00.001+07:00

1. Mangarisika
Envoy to visit from the man who is not authorized to place women in the context of assessment. If a proposal to hold a door open so the parents want him to sign (the sign holong and the woman gave a sign of the eye). This type of gift items that can be cloth, gold rings, and others.

2. Marhori hori-Wall / marhusip
Talks between the two sides are applying for and spoken for, is limited in relation to its closest relative, and not known by the public.

3. Marhata Sinamot
Male relatives of the parties (in limited numbers) come oada female relatives to do marhata sinamot, talking about honest money (tuhor).

4. Pudun Sauta
Party without male relatives hula deliver rice and chopsticks container side dishes (which has been slaughtered cattle) received by the parboru and after a meal together followed by a portion juhut division (of meat) to members of the family, which consists of:
1. Mother's clan relatives (hula-hula)
2. Father's clan relatives (dongan tubu)
3. Members of the clan-law (boru)
4. Pengetuai (older people) / pariban
5. Saut the end of the activities of the family Pudun women and men agreed to determine the time-masuon Martumpol and Pamasu.

5. Martumpol (read: martuppol)
Signing of the marriage by their parents consent of both parties on the planned marriage of their children in front of church officials. Partumpolon ordinances performed by church officials in accordance with applicable regulations. Follow-up is Partumpolon clergy preach the wedding of the bride and groom through the church bulletin, which in HKBP called Tingting (read: tikting). Tingting this should be done twice in a row Sunday. If after two Tingting no new claims from other parties can proceed with the wedding ceremony (pamasu-masuon).

6. Martonggo King or Mary King.
Is a pre-party activities / events that absolute ceremonial feast held by the organizer / event aims to:

Preparing for the interests of the party / event that technical and non technical
Public notice on that at a given time there's a party / wedding and it's related to the other party does not have a party / event at the same time.
Requested permission to surrounding communities, especially dongan sahuta or use of public facilities in the planned party.

7. Manjalo Pasu-tubs Parbagason (Marriage Blessing)
Ratification of the wedding the bride and groom by ordinance of the church (blessing of the marriage by the clergy). After blessing the bride and groom wedding is over then it is legitimate as husband and wife according to the church. After completion of the entire event-masuon pamasu, the two sides that participated in the event-masuon pamasu or not to go to the residence of the parents / relatives of the elderly woman to throw a party show. Performance by a male relative of a party called the Party Mangalap parumaen (read: parmaen)

8. Feast of Performance
joyful celebration of the marriage are sons and daughters. Feature of the feast of joy is to share a portion:

1. Portion distributed to relatives parboru is juhut portion (meat) and the portion of money (tuhor boru ni) divided by the regulations.
2. Portion is distributed to relatives paranak is dengke (read: dekke) and ulos divided according to the rules. The party ended with a show of bringing home the bride to the home paranak.

9. Mangihut in Ampang (dialap sell)
That is brought to the bride groom who was hailed by male relatives accompany the sale of food with a lid ulos provided by the male relatives.

10. Sell Ditaruhon.
If a party to the marriage was performed at the groom's house, the bride is allowed to go home to where his parents to then transfer again to the place namborunya namborunya. In this case paranak must give upa manaru (wages lead), is in selling dialap upa manaru unknown.

11. Paranak eat together at the residence of the man (Rule ni the Panganon)
1. On arrival of the bride and entourage at the home of the groom, then the meal was held with all the invitations are still willing to go to the home of the groom.
2. The food you eat is food that is brought by the parboru

12. Paulak Unea
After one, three, five or seven days the woman lives with her husband, then paranak, the minimum of the groom and his wife went to the house-in-law to express thanks for the wedding went well, especially the state of both the bride during her maiden (this event more of the legal aspects relating to the sanctity of the woman until she entered in the marriage). After completion of the event paulak une, paranak returned to his hometown / her home and thenstart a new life.

13. Manjahea.
After a while the bride and groom married life (if he is not the youngest), then he will dipajae, which separated the house (the residence) and livelihoods.

14. Maningkir Stairs (read: manikkir stairs)
Some time after the bride and groom married, especially after a stand-alone (homes and livelihoods have been separated from the parents of the man) then came to visit parboru paranak maningkir steps with a view (which is a ladder here is a newlywed households) . In this visit parboru also carry food (rice and side dishes, and dengke dengke simundur sitio tio-back). With the completion of these steps maningkir visit then finished a series of custom wedding na GOK.

Batak Tarombo

2012-06-10T16:12:00.001+07:00

Here is the genealogy of Batak clans originating from Si Raja Batak are excerpted from the book "Dictionary of Cultural Batak Toba" by MA Marbun and I.M.T. Hutapea, published by Hall Book, Jakarta, 1987

Batak king genealogy is attempted translated in the ordinary post, hopefully not confusing for the reader who happens to want to find the origin of his clan

SI RAJA BATAK mempunyai 2 orang putra, yaitu :

1. GURU TATEA BULAN.

2. RAJA ISOMBAON.

GURU TATEA BULAN

Dari istrinya yang bernama SI BORU BASO BURNING, GURU TATEA BULAN memperoleh 5 orang putra dan 4 orang putri, yaitu :

- Putra :

a. SI RAJA BIAK-BIAK, pergi ke daerah Aceh.

b. TUAN SARIBURAJA.

c. LIMBONG MULANA.

d. SAGALA RAJA.

e. MALAU RAJA.

-Putri :

a. SI BORU PAREME, kawin dengan TUAN SARIBURAJA.

b. SI BORU ANTING SABUNGAN, kawin dengan TUAN SORIMANGARAJA, putra RAJA ISOMBAON.

c. SI BORU BIDING LAUT, juga kawin dengan TUAN SORIMANGARAJA.

d. SI BORU NAN TINJO, tidak kawin (banci).

TATEA BULAN artinya “TERTAYANG BULAN” = “TERTATANG BULAN”.

RAJA ISOMBAON (RAJA ISUMBAON)

RAJA ISOMBAON artinya RAJA YANG DISEMBAH. Isombaon kata dasarnya somba (sembah).

Semua keturunan SI RAJA BATAK dapat dibagi atas 2 golongan besar :

a. Golongan TATEA BULAN = Golongan Bulan = Golongan (Pemberi) Perempuan. Disebut juga GOLONGAN HULA-HULA = MARGA LONTUNG.

b. Golongan ISOMBAON = Golongan Matahari = Golongan Laki-laki. Disebut juga GOLONGAN BORU = MARGA SUMBA.

Kedua golongan tersebut dilambangkan dalam bendera Batak (bendera SI SINGAMANGARAJA), dengan gambar matahari dan bulan. Jadi, gambar matahari dan bulan dalam bendera tersebut melambangkan seluruh keturunan SI RAJA BATAK.

SARIBURAJA dan Marga-marga Keturunannya

SARIBURAJA adalah nama putra kedua dari GURU TATEA BULAN. Dia dan adik kandungnya perempuan yang bernama SI BORU PAREME dilahirkan marporhas (anak kembar berlainan jenis).

Mula-mula SARIBURAJA kawin dengan NAI MARGIRING LAUT, yang melahirkan putra bernama RAJA IBORBORON (BORBOR). Tetapi kemudian SI BORU PAREME menggoda abangnya SARIBURAJA, sehingga antara mereka terjadi perkawinan incest. Setelah perbuatan melanggar adat itu diketahui oleh saudara-saudaranya, yaitu LIMBONG MULANA, SAGALA RAJA, dan MALAU RAJA, maka ketiga saudara tersebut sepakat untuk membunuh SARIBURAJA. Akibatnya SARIBURAJA mengembara ke hutan Sabulan meninggalkan SI BORU PAREME yang sedang dalam keadaan hamil. Ketika SI BORU PAREME hendak bersalin, dia dibuang oleh saudara-saudaranya ke hutan belantara, Tetapi di hutan tersebut SARIBURAJA kebetulan bertemu dengan dia.

SARIBURAJA datang bersama seekor harimau betina yang sebelumnya telah dipeliharanya menjadi “istrinya” di hutan itu. Harimau betina itulah yang kemudian merawat serta memberi makan SI BORU PAREME di dalam hutan. SI BORU PAREME melahirkan seorang putra yang diberi nama SI RAJA LONTUNG.

Dari istrinya sang harimau, SARIBURAJA memperoleh seorang putra yang diberi nama SI RAJA BABIAT. Di kemudian hari SI RAJA BABIAT mempunyai banyak keturunan di daerah Mandailing. Mereka bermarga BAYOANGIN.

Karena selalu dikejar-kejar dan diintip oleh saudara-saudaranya, SARIBURAJA berkelana ke daeerah Angkola dan seterusnya ke Barus.

SI RAJA LONTUNG

Putra pertama dari TUAN SARIBURAJA. Mempunyai 7 orang putra dan 2 orang putri, yaitu :

- Putra :

a. TUAN SITUMORANG, keturunannya bermarga SITUMORANG.

b. SINAGA RAJA, keturunannya bermarga SINAGA.

c. PANDIANGAN, keturunannya bermarga PANDIANGAN.

d. TOGA NAINGGOLAN, keturunannya bermarga NAINGGOLAN.

e. SIMATUPANG, keturunannya bermarga SIMATUPANG.

f. ARITONANG, keturunannya bermarga ARITONANG.

g. SIREGAR, keturunannya bermarga SIREGAR.

- Putri :

a. SI BORU ANAKPANDAN, kawin dengan TOGA SIHOMBING.

b. SI BORU PANGGABEAN, kawin dengan TOGA SIMAMORA.

Karena semua putra dan putri dari SI RAJA LONTUNG berjumlah 9 orang, maka mereka sering dijuluki dengan nama LONTUNG SI SIA MARINA, PASIA BORUNA SIHOMBING SIMAMORA.

SI SIA MARINA = SEMBILAN SATU IBU.

Dari keturunan SITUMORANG, lahir marga-marga cabang LUMBAN PANDE, LUMBAN NAHOR, SUHUTNIHUTA, SIRINGORINGO, SITOHANG, RUMAPEA, PADANG, SOLIN.

Dari keturunan SINAGA, lahir marga-marga cabang SIMANJORANG, SIMANDALAHI, BARUTU.

Dari keturunan PANDIANGAN, lahir marga-marga cabang SAMOSIR, GULTOM, PAKPAHAN, SIDARI, SITINJAK, HARIANJA.

Dari keturunan NAINGGOLAN, lahir marga-marga cabang RUMAHOMBAR, PARHUSIP, BATUBARA, LUMBAN TUNGKUP, LUMBAN SIANTAR, HUTABALIAN, LUMBAN RAJA, PUSUK, BUATON, NAHULAE.

Dari keturunan SIMATUPANG lahir marga-marga cabang TOGATOROP (SITOGATOROP), SIANTURI, SIBURIAN.

Dari keturunan ARITONANG, lahir marga-marga cabang OMPU SUNGGU, RAJAGUKGUK, SIMAREMARE.

Dari keturunan SIREGAR, lahir marga-marga cabang SILO, DONGARAN, SILALI, SIAGIAN, RITONGA, SORMIN.

SI RAJA BORBOR

Putra kedua dari TUAN SARIBURAJA, dilahirkan oleh NAI MARGIRING LAUT. Semua keturunannya disebut marga BORBOR.

Cucu RAJA BORBOR yang bernama DATU TALADIBABANA (generasi keenam) mempunyai 6 orang putra, yang menjadi asal-usul marga-marga berikut :

1. DATU DALU (SAHANGMAIMA).

2. SIPAHUTAR, keturunannya bermarga SIPAHUTAR.

3. HARAHAP, keturunannya bermarga HARAHAP.

4. TANJUNG, keturunannya bermarga TANJUNG.

5. DATU PULUNGAN, keturunannya bermarga PULUNGAN.

6. SIMARGOLANG, keturunannya bermarga SIMARGOLANG.

Keturunan DATU DALU melahirkan marga-marga berikut :

a. PASARIBU, BATUBARA, HABEAHAN, BONDAR, GORAT.

b. TINENDANG, TANGKAR.

c. MATONDANG.

d. SARUKSUK.

e. TARIHORAN.

f. PARAPAT.

g. RANGKUTI.

Keturunan DATU PULUNGAN melahirkan marga-marga LUBIS dan HUTASUHUT.

LIMBONG MULANA dan Marga-marga Keturunannya

LIMBONG MULANA adalah putra ketiga dari GURU TATEA BULAN. Keturunannya bermarga LIMBONG. Dia mempunyai 2 orang putra, yaitu PALU ONGGANG dan LANGGAT LIMBONG. Putra dari LANGGAT LIMBONG ada 3 orang. Keturunan dari putranya yang kedua kemudian bermarga SIHOLE dan keturunan dari putranya yang ketiga kemudian bermarga HABEAHAN. Yang lainnya tetap memakai marga induk, yaitu LIMBONG.

SAGALA RAJA

Putra keempat dari GURU TATEA BULAN. Sampai sekarang keturunannya tetap memakai marga SAGALA.

LAU RAJA dan Marga-marga Keturunannya

LAU RAJA adalah putra kelima dari GURU TATEA BULAN. Keturunannya bermarga MALAU. Dia mempunyai 4 orang putra, yaitu :

a. PASE RAJA, keturunannya bermarga PASE.

b. AMBARITA, keturunannya bermarga AMBARITA.

c. GURNING, keturunannya bermarga GURNING.

d. LAMBE RAJA, keturunannya bermarga LAMBE.

Salah seorang keturunan LAU RAJA diberi nama MANIK RAJA, yang kemudian menjadi asal-usul lahirnya marga MANIK.

TUAN SORIMANGARAJA dan Marga-marga Keturunannya

TUAN SORIMANGARAJA adalah putra pertama dari RAJA ISOMBAON. Dari ketiga putra RAJA ISOMBAON, dialah satu-satunya yang tinggal di Pusuk Buhit (di Tanah Batak). Istrinya ada 3 orang, yaitu :

a. SI BORU ANTING MALELA (NAI RASAON), putri dari GURU TATEA BULAN.

b. SI BORU BIDING LAUT (NAI AMBATON), juga putri dari GURU TATEA BULAN.

c. SI BORU SANGGUL HAOMASAN (NAI SUANON).

SI BORU ANTING MALELA melahirkan putra yang bernama TUAN SORBA DJULU (OMPU RAJA NABOLON), gelar NAI AMBATON.

SI BORU BIDING LAUT melahirkan putra yang bernama TUAN SORBA DIJAE (RAJA MANGARERAK), gelar NAI RASAON.

SI BORU SANGGUL HAOMASAN melahirkan putra yang bernama TUAN SORBADIBANUA, gelar NAI SUANON.

NAI AMBATON (TUAN SORBA DJULU/OMPU RAJA NABOLON)

Nama (gelar) putra sulung TUAN SORIMANGARAJA lahir dari istri pertamanya yang bernama NAI AMBATON. Nama sebenarnya adalah OMPU RAJA NABOLON, tetapi sampai sekarang keturunannya bermarga NAI AMBATON menurut nama ibu leluhurnya.

NAI AMBATON mempunyai 4 orang putra, yaitu :

a. SIMBOLON TUA, keturunannya bermarga SIMBOLON.

b. TAMBA TUA, keturunannya bermarga TAMBA.

c. SARAGI TUA, keturunannya bermarga SARAGI.

d. MUNTE TUA, keturunannya bermarga MUNTE (MUNTE, NAI MUNTE, atau DALIMUNTE).

Dari keempat marga pokok tersebut, lahir marga-marga cabang sebagai berikut (menurut buku “Tarombo Marga Ni Suku Batak” karangan W. Hutagalung) :

a. Dari SIMBOLON : TINAMBUNAN, TUMANGGOR, MAHARAJA, TURUTAN, NAHAMPUN, PINAYUNGAN. Juga marga-marga BERAMPU dan PASI.

b. Dari TAMBA : SIALLAGAN, TOMOK, SIDABUTAR, SIJABAT, GUSAR, SIADARI, SIDABOLAK, RUMAHORBO, NAPITU.

c. Dari SARAGI : SIMALANGO, SAING, SIMARMATA, NADEAK, SIDABUNGKE.

d. Dari MUNTE : SITANGGANG, MANIHURUK, SIDAURUK, TURNIP, SITIO, SIGALINGGING.

Keterangan lain mengatakan bahwa NAI AMBATON mempunyai 2 orang putra, yaitu SIMBOLON TUA dan SIGALINGGING. SIMBOLON TUA mempunyai 5 orang putra, yaitu SIMBOLON, TAMBA, SARAGI, MUNTE, dan NAHAMPUN.

Walaupun keturunan NAI AMBATON sudah terdiri dari berpuluih-puluh marga dan sampai sekarang sudah lebih dari 20 sundut (generasi), mereka masih mempertahankan Ruhut Bongbong, yaitu peraturan yang melarang perkawinan antar sesama marga keturunan NAI AMBATON.

Catatan mengenai OMPU BADA, menurut buku “Tarombo Marga Ni Suku Batak” karangan W. Hutagalung, OMPU BADA tersebut adalah keturunan NAI AMBATON pada sundut kesepuluh.

Menurut keterangan dari salah seorang keturunan OMPU BADA (MPU BADA) bermarga GAJAH, asal-usul dan silsilah mereka adalah sebagai berikut :

a. MPU BADA ialah asal-usul dari marga-marga TENDANG, BUNUREA, MANIK, BERINGIN, GAJAH, dan BARASA.

b. Keenam marga tersebut dinamai SIENEMKODIN (Enem = enam, Kodin = periuk) dan nama tanah asal keturunan MPU BADA pun dinamai SIENEMKODIN.

c. MPU BADA bukan keturunan NAI AMBATON, juga bukan keturunan SI RAJA BATAK dari Pusuk Buhit.

d. Lama sebelum SI RAJA BATAK bermukim di Pusuk Buhit, OMPU BADA telah ada di tanah Dairi. Keturunan MPU BADA merupakan ahli-ahli yang trampil (pawang) untuk mengambil serta mengumpulkan kapur barus yang diekspor ke luar negeri selama berabad-abad.

e. Keturunan MPU BADA menganut sistem kekerabatan Dalihan Natolu seperti yang dianut oleh saudara-saudaranya dari Pusuk Buhit yang datang ke tanah Dairi dan Tapanuli bagian barat.

NAI RASAON (RAJA MANGARERAK) : nama (gelar) putra kedua dari TUAN SORIMANGARAJA, lahir dari istri kedua TUAN SORIMANGARAJA yang bernama NAI RASAON. Nama sebenarnya ialah RAJA MANGARERAK, tetapi hingga sekarang semua keturunan RAJA MANGARERAK lebih sering dinamai orang NAI RASAON.

RAJA MANGARERAK mempunyai 2 orang putra, yaitu RAJA MARDOPANG dan RAJA MANGATUR. Ada 4 marga pokok dari keturunan RAJA MANGARERAK :

a. Dari RAJA MARDOPANG, menurut nama ketiga putranya, lahir marga-marga SITORUS, SIRAIT, dan BUTAR BUTAR.

b. Dari RAJA MANGATUR, menurut nama putranya, TOGA MANURUNG, lahir marga MANURUNG.

Marga PANE adalah marga cabang dari SITORUS.

NAI SUANON (TUAN SORBADIBANUA) : nama (gelar) putra ketiga dari TUAN SORIMANGARAJA, lahir dari istri ketiga TUAN SORIMANGARAJA yang bernama NAI SUANON. Nama sebenarnya ialah TUAN SORBADIBANUA, dan di kalangan keturunannya lebih sering dinamai TUAN SORBADIBANUA.

TUAN SORBADIBANUA mempunyai 2 orang istri dan memperoleh 8 orang putra.

Dari istri pertama (putri SARIBURAJA) :

a. SI BAGOT NI POHAN, keturunannya bermarga POHAN.

b. SI PAET TUA.

c. SI LAHI SABUNGAN, keturunannya bermarga SILALAHI.

d. SI RAJA OLOAN.

e. SI RAJA HUTA LIMA.

Dari istri kedua (BORU SIBASOPAET, putri Mojopahit) :

a. SI RAJA SUMBA.

b. SI RAJA SOBU.

c. TOGA NAIPOSPOS, keturunannya bermarga NAIPOSPOS.

Keluarga TUAN SORBADIBANUA bermukim di Lobu Parserahan – Balige. Pada suatu ketika, terjadi peristiwa yang unik dalam keluarga tersebut. Atas ramalan atau anjuran seorang datu, TUAN SORBADIBANUA menyuruh kedelapan putranya bermain perang-perangan. Tanpa sengaja, mata SI RAJA HUTA LIMA terkena oleh lembing SI RAJA SOBU. Hal tersebut mengakibatkan emosi kedua istrinya beserta putra-putra mereka masing-masing, yang tak dapat lagi diatasi oleh TUAN SORBADIBANUA. Akibatnya, istri keduanya bersama putra-putranya yang 3 orang pindah ke Lobu Gala-gala di kaki gunung Dolok Tolong sebelah barat.

Keturunana TUAN SORBADIBANUA berkembang dengan pesat, yang melahirkan lebih dari 100 marga hingga dewasa ini.

Keturunan SI BAGOT NI POHAN melahirkan marga dan marga cabang berikut :

a. TAMPUBOLON, BARIMBING, SILAEN.

b. SIAHAAN, SIMANJUNTAK, HUTAGAOL, NASUTION.

c. PANJAITAN, SIAGIAN, SILITONGA, SIANIPAR, PARDOSI.

d. SIMANGUNSONG, MARPAUNG, NAPITUPULU, PARDEDE.

Keturunan SI PAET TUA melahirkan marga dan marga cabang berikut :

a. HUTAHAEAN, HUTAJULU, ARUAN.

b. SIBARANI, SIBUEA, SARUMPAET.

c. PANGARIBUAN, HUTAPEA.

Keturunan SI LAHI SABUNGAN melahirkan marga dan marga cabang berikut :

a. SIHALOHO.

b. SITUNGKIR, SIPANGKAR, SIPAYUNG.

c. SIRUMASONDI, RUMASINGAP, DEPARI.

d. SIDABUTAR.

e. SIDABARIBA, SOLIA.

f. SIDEBANG, BOLIALA.

g. PINTUBATU, SIGIRO.

h. TAMBUN (TAMBUNAN), DOLOKSARIBU, SINURAT, NAIBORHU, NADAPDAP, PAGARAJI, SUNGE, BARUARA, LUMBAN PEA, LUMBAN GAOL.

Keturunan SI RAJA OLOAN melahirkan marga dan marga cabang berikut :

a. NAIBAHO, UJUNG, BINTANG, MANIK, ANGKAT, HUTADIRI, SINAMO, CAPA.

b. SIHOTANG, HASUGIAN, MATANIARI, LINGGA, MANIK.

c. BANGKARA.

d. SINAMBELA, DAIRI.

e. SIHITE, SILEANG.

f. SIMANULLANG.

Keturunan SI RAJA HUTA LIMA melahirkan marga dan marga cabang berikut :

a. MAHA.

b. SAMBO.

c. PARDOSI, SEMBIRING MELIALA.

Keturunan SI RAJA SUMBA melahirkan marga dan marga cabang berikut :

a. SIMAMORA, RAMBE, PURBA, MANALU, DEBATARAJA, GIRSANG, TAMBAK, SIBORO.

b. SIHOMBING, SILABAN, LUMBAN TORUAN, NABABAN, HUTASOIT, SITINDAON, BINJORI.

Keturunan SI RAJA SOBU melahirkan marga dan marga cabang berikut :

a. SITOMPUL.

b. HASIBUAN, HUTABARAT, PANGGABEAN, HUTAGALUNG, HUTATORUAN, SIMORANGKIR, HUTAPEA, LUMBAN TOBING, MISMIS.

Keturunan TOGA NAIPOSPOS melahirkan marga dan marga cabang berikut :

a. MARBUN, LUMBAN BATU, BANJARNAHOR, LUMBAN GAOL, MEHA, MUNGKUR, SARAAN.

b. SIBAGARIANG, HUTAURUK, SIMANUNGKALIT, SITUMEANG.

***

DONGAN SAPADAN (TEMAN SEIKRAR, TEMAN SEJANJI)

Dalam masyarakat Batak, sering terjadi ikrar antara suatu marga dengan marga lainnya. Ikrar tersebut pada mulanya terjadi antara satu keluarga dengan keluarga lainnya atau antara sekelompok keluarga dengan sekelompok keluarga lainnya yang marganya berbeda. Mereka berikrar akan memegang teguh janji tersebut serta memesankan kepada keturunan masing-masing untuk tetap diingat, dipatuhi, dan dilaksanakan dengan setia. Walaupun berlainan marga, tetapi dalam setiap marga pada umumnya ditetapkan ikatan, agar kedua belah pihak yang berikrar itu saling menganggap sebagai dongan sabutuha (teman semarga). Konsekuensinya adalah bahwa setiap pihak yang berikrar wajib menganggap putra dan putri dari teman ikrarnya sebagai putra dan putrinya sendiri. Kadang-kadang ikatan kekeluargaan karena ikrar atau padan lebih erat daripada ikatan kekeluargaan karena marga. Karena ada perumpamaan Batak mengatakan sebagai berikut :

“Togu urat ni bulu, toguan urat ni padang;

Togu nidok ni uhum, toguan nidok ni padan”

artinya :

“Teguh akar bambu, lebih teguh akar rumput;

Teguh ikatan hukum, lebih teguh ikatan janji”

Masing-masing ikrar tersebut mempunyai riwayat tersendiri. Marga-marga yang mengikat ikrar antara lain adalah :

a. MARBUN dengan SIHOTANG.

b. PANJAITAN dengan MANULLANG.

c. TAMPUBOLON dengan SITOMPUL.

d. SITORUS dengan HUTAJULU – HUTAHAEAN – ARUAN.

e. NAHAMPUN dengan SITUMORANG.

CATATAN TAMBAHAN

1. Selain PANE, marga-marga cabang lainnya dari SITORUS adalah BOLTOK dan DORI.

2. Marga-marga PANJAITAN, SILITONGA, SIANIPAR, SIAGIAN, dan PARDOSI tergabung dalan suatu punguan (perkumpulan) yang bernama TUAN DIBANGARNA. Menurut yang saya ketahui, dahulu antar seluruh marga TUAN DIBANGARNA ini tidak boleh saling kawin. Tetapi entah kapan ada perjanjian khusus antara marga SIAGIAN dan PANJAITAN, bahwa sejak saat itu antar mereka (kedua marga itu) boleh saling kawin.

3. Marga SIMORANGKIR adalah salah satu marga cabang dari PANGGABEAN. Marga-marga cabang lainnya adalah LUMBAN RATUS dan LUMBAN SIAGIAN.

4. Marga PANJAITAN selain mempunyai ikatan janji (padan) dengan marga SIMANULLANG, juga dengan marga-marga SINAMBELA dan SIBUEA.

5. Marga SIMANJUNTAK terbagi 2, yaitu HORBOJOLO dan HORBOPUDI. Hubungan antara kedua marga cabang ini tidaklah harmonis alias bermusuhan selama bertahun-tahun, bahkan sampai sekarang. (mereka yang masih bermusuhan sering dikecam oleh batak lainnya dan dianggap batak bodoh)

6. TAMPUBOLON mempunyai putra-putra yang bernama BARIMBING, SILAEN, dan si kembar LUMBAN ATAS & SIBULELE. Nama-nama dari mereka tersebut menjadi nama-nama marga cabang dari TAMPUBOLON (sebagaimana biasanya cara pemberian nama marga cabang pada marga-marga lainnya).

7. Pada umumnya, jika seorang mengatakan bahwa dia bermarga SIAGIAN, maka itu adalah SIAGIAN yang termasuk TUAN DIBANGARNA, bukan SIAGIAN yang merupakan marga cabang dari SIREGAR ataupun LUMBAN SIAGIAN yang merupakan marga cabang dari PANGGABEAN.

8. Marga SIREGAR, selain terdapat di suku Batak Toba, juga terdapat di suku Batak Angkola (Mandailing). Yang di Batak Toba biasa disebut “Siregar Utara” sedangkan yang di Batak Angkola (Mandailing) biasa disebut “Siregar Selatan”.

9. Marga-marga TENDANG, BUNUREA, MANIK, BERINGIN, GAJAH, BARASA, NAHAMPUN, TUMANGGOR, ANGKAT, BINTANG, TINAMBUNAN, TINENDANG, BARUTU, HUTADIRI, MATANIARI, PADANG, SIHOTANG, dan SOLIN juga terdapat di suku Batak Pakpak (Dairi).

10. Di suku Batak Pakpak (Dairi) :

a. BUNUREA disebut juga BANUREA.

b. TUMANGGOR disebut juga TUMANGGER.

c. BARUTU disebut juga BERUTU.

d. HUTADIRI disebut juga KUDADIRI.

e. MATANIARI disebut juga MATAHARI.

f. SIHOTANG disebut juga SIKETANG.

11. Marga SEMBIRING MELIALA juga terdapat di suku Batak Karo. SEMBIRING adalah marga induknya, sedangkan MELIALA adalah salah satu marga cabangnya.

12. Marga DEPARI juga terdapat di suku Batak Karo. Marga tersebut juga merupakan salah satu marga cabang dari SEMBIRING.

13. Jangan keliru (bedakan) :
a. SITOHANG dengan SIHOTANG.
b. SIADARI dengan SIDARI.
c. BUTAR BUTAR dengan SIDABUTAR.
d. SARAGI (Batak Toba) dengan SARAGIH (Batak Simalungun).

14. Entah kebetulan atau barangkali memang ada kaitannya, marga LIMBONG juga terdapat di suku Toraja.

15. Marga PURBA juga terdapat di suku Batak Simalungun.

Calls that are commonly used by the Batak Tribe

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Older brother
Call fellow men (between man and man), who is to do is:
1. My older siblings
2. The same surname, the number generation level, but Number Marga higher pedigree.
Example: Descendants Gultom Hutapea, call Brother to Gultom Hutatoruan Heredity, which has the same generation number (the same surname Gultom, but Gultom Hutapea younger than Gultom Hutatoruan).

Akkang, Brother
Call other women (among women and women), which is
1. Brother Bladder
2. Older brother of the husband
3. Women with No semarga. Same generation, but a higher order (older).

Anggi, sister
Call other women (a woman calling another woman) or fellow man (a man called the other a man), which is
1. Sister Bladder
2. Men younger than husband
3. Sister of Wife
4. Semarga, and no. Same generation, but the lower order (younger).

Ito
Calls from men to women or vice versa (which is different sexes), with the rule:
1. Civil men / women in one family (siblings, different sex)
2. Male / female with No semarga. the same generation
3. Women with no. Ito generation higher calling to him with the No. semarga. lower generation
4. Male or female child from the mother's sister
5. Men / Women who are not fellow Batak tribe semarga

Lae
Call fellow men, to:
1. Brother of the wife / brother brother-in-law
2. Husband of the sister
3. Son of bone
4. Son of Namboru
5. Fellow men who are not tribal Batak semargaUsually for the men who had met, met just met and did not know what to call, usually call each other / with Lae menyebutl first.

Eda
Call other women, to:
1. Female relatives of the husband / brother brother in law Women
2. Wife of Brother
3. Daughter of Bones
4. Daughter of Namboru
5. Women who are not fellow Batak tribe semargaEqual to Lae, but that is for another girl. Eda calls can be used by women who do not know what should be summoned according to Batak peoples.

Amang the Old, Old Father, Old Man:
Call for men, which is:
1. Bladder father's brother
2. Semarga, and has No. Generation level with the father (one level above us), the serial number is higher (older than my father).
Example: Toga Gultom 4 children namely Hutatoruan, Hutapea, Hutabagot, and Hutabalian (Order of the oldest to the youngest). Children of parents to Hutapea called Amang Hutatoruan, as well as children from Hutabagot and Hutabalian. Similarly, children of Hutabagot call Amangtua to Hutapea. And so on.
3. Husband of Mrs. Elder Sister, either directly or indirectly, which semarga with mother (mean semarga sister with the mother. To Her husband was called Mr Tua).

Parent host, Mama Tua, Mak Old:
Calls for women, which is:
1. Amang the wife of the Old
2. Elder Sister Mother both directly and indirectly that semarga with Mother (sister semarga).

Amanguda, Bapauda, Uda (Call for Men)Amang the opposite of old. If Parent is Jennifer's brother, then Amanguda is the younger brother (the call for you Mr Men younger than Father).

Inanguda (Call for Women)
The opposite of Host Parent. If the Host Parent is Big Brother, it is Inanguda semarga Sister's mother's mother. In this case does not have to be sister-bladder. Mom's cousin's sister may also be called as long as it remains semarga Inanguda. The term is also commonly used as Inaguda call to his wife Uda.

Inangbaju
The term for mother's sister who is not married. At this time, this designation is generally often changed to Tante, with the times, derived from Dutch language is absorbed into the national language of Indonesia and widely adopted by diverse interest in Indonesia including the Batak.

Namboru
Call for Women, which:
1. Female relatives of the father, either directly or indirectly to semarga with Dad. Can be used for the younger, and can also be used for the older
2. Semarga, with the generation number is higher (mean level of father). note: Namboru is a special call to women.For women, if No. 2 Generation of higher level or more, still called Namboru.

Amang Boru
Call to Men, which is the husband of Namboru.
BoneCall to Men, which is:
1. Brother of Mother
2. Men who semarga with Mother, and has a number on par with Mom Generations.

Nantulang
Call for Women, which is the wife of Bones

Opung Doli
Call to Men, that:
1. Father of father / mother (grandfather of the Female Bladder father or from Mother)
2. Uncle of father / mother (this means brother laki2 Grandfather Father or Mother)
3. Generation No. 2 Semarga with higher levels (one clan with us, but the level Opung)
4. Semarga with Generation No. 1 Mom with a higher level of mother (one clan mother, but the level Opung)Ex: If Ucok surnamed X, and the mother of the Ucok of Boru Y. Which will be called by the Ucok Opung Doli is Grandpa Men's Ucok of his father (meaning both surnamed X), and grandfather of the boy's mother surnamed Ucok Y.

Opung Boru
Call for Women, which is the wife of Opung Doli (that is my grandmother, could be from the father or any of the mother).

Pahompu
Call or term for grandson.

Child
Designation for the children.
Paramaen
Designation for Women's son in law.
Simatua, Mertua
Designation for the law.

History of Batak

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Tapanuli natural topography and fertile, have attracted the Malays Old (Proto Malay) to migrate to the Lake Toba region around 4000-7000 years ago. Language and archaeological evidence suggests that the Austronesian people of Taiwan have moved to Sumatra and the Philippines about 2,500 years ago, and the possibility of including the Batak people in this group .. During the 13th century, the Batak had intercourse with the kingdom of Minangkabau Pagaruyung in which it has inspired the development of Batak script .. At the 6th century, traders from India Tamil Barus established market town, on the west coast of North Sumatra. They trade camphor cultivated by farmers in the interior of Batak. Batak camphor production of good quality land, so the camphor became a major agricultural commodity Batak people, as well as incense. In the 10th century, Barus attacked by Srivijaya. This led to the expulsion of the merchants of the coastal Tamil Sumater. In the subsequent periods, many dominated by camphor trade Minangkabau traders who established a colony on the west and east coast of North Sumatra. Their colonies stretched from Barus, Sorkam, until Christmas.

The spread of religion

The entry of Islam
During his visit in 1292, Marco Polo reported that the Batak people as those "wild idolatrous" and was never influenced by outside religions. Although Ibn Battuta, visited North Sumatra in 1345 and convert the Sultan Al-Malik Al-Dhahir, the Batak have never known before Islam spread by the merchants Minangkabau. Along with business trading, many traders who do marry Minangkabau, Batak women mawin. It has gradually Increasing Muslims in the middle of Batak society. [6] At the time of Padri War in the early 19 th century, the land forces attacked Batak and Minangkabau to the Islamization of society massively and Angkola Mandailing. But the attack on the Toba Padri, can not Islamize the society, which they eventually embraced the Protestant religion. Kingdom of Aceh in the north, also has played a part in Karo Islamize society, Pakpak, and Dairi.

Christian missionaries
See also: History of the entry of Christianity into the tribal Batak In 1824, two British Baptist missionaries, Richard Burton and Nathaniel Ward Sibolga walk from the interior toward the Batak. After three days of walking, they reached the plateau Silindung and stayed for two weeks in the outback. From this exploration, they make observations and direct observations of the Batak people's lives. In 1834, this event was followed by Henry and Samuel Lyman Munson of the American Board of Commissioners for Foreign Missions.
In 1850, the Council commissioned a Dutch gospel Neubronner Herman van der Tuuk to publish a grammar books and dictionaries Batak language - Dutch. It aims to facilitate the Christian missions Netherlands and Germany to talk with people Toba and Simalungun pengkristenan targeted them.

The first missionaries from Germany arrived in the valley around Lake Toba in 1861, and a mission pengkristenan executed in 1881 by Dr. Ludwig Ingwer Nommensen. New Testament for the first time translated into Toba Batak by Nommensen in 1869 and completed the Old Testament translation by P. H. Johannsen in 1891. Text translation is printed in Latin letters in Medan in 1893. According to H. O. Voorma, this translation is not easy to read, somewhat stiff, and sounded strange in Batak language.

Toba and Karo society Christianity absorbs quickly, and at the beginning of the 20th century have made Christianity a cultural identity [12]. At this time the colonial revival period of the Dutch East Indies, where many of the Batak are no longer fighting a war with the colonial government. The guerrilla resistance by Toba Batak people ended in 1907, after their charismatic leader, Sisingamangaraja XII died.

HKBP church
Huria Kristen Batak Protestant Church (HKBP) has been established in Balige in September 1917. At the end of the 1920s, a school nurse to provide care training midwives there. Then in 1941, Karo Batak Protestant Church (GBKP) was established.

Confidence
Before tribal Batak Protestant Christian religion, they have a religious belief system and on Mulajadi Nabolon who have power over the sky and the radiance of His power manifested in Debata Natolu.
Concerning the soul and spirit, Batak tribe knew the three concepts, namely:

Tondi: the soul or spirit is a person who is a strength, because it gives life to man Tondi. Tondi in the can since someone in kandungan.Bila Tondi leaving one's body, then that person will get sick or die, then held a ceremony mangalap (pick) sombaon Tondi of the prisoner.
Sahala: the soul or spirit of one's own strength. All people have the Tondi, but not everyone has Sahala. Sahala with sumanta, luck or supernatural powers possessed by the king or the hula-hula.
Begu: is Tondi people have died, the same behavior with human behavior, appear only at night.

Thus religion and beliefs contained in the Batak tribe pustaha. Although it has been converted to Christianity and educated, but the Batak do not want to leave the religion and beliefs that are embedded in their consciousness. There is also confidence in Tarutung about snakes (ulok) with boru Hutabarat, which can not be said to be boru Hutabarat Tarutung beautiful. Beautiful when it is said the woman's life is not long to live, according to people's beliefs.

Kinship
Kinship is related to the legal relationships between people in social life. There are two forms of kinship to the Batak tribe, which is based on lineage (genealogy) and by Sosilogis, while kinship teritorail no.
Forms of kinship based on descent (genealogy) visible from the clan genealogy from Si Raja Batak, Batak in which all ethnic groups have the clans. While kinship is based on sociological occurs through an agreement (inter-clan match only) or by marriage. In Batak tradition, which is the bond of unity Indigenous blood in the genus, and Marga. This means that for example Harahap, unity is customary Marga narga Harahap vs other. Due to the Batak Customary / Traditional Batak are often dynamic nature adapted to the time and place affect the tradition of inter-regional differences in style.

The existence of philosophy in the parable of the Toba Batak language that reads: Jonok dongan partubu jonokan do dongan parhundul. is a philosophy that we should always maintain good relations with neighbors, because they're the closest friends. But in a custom implementation, the first look for is the one clan, although basically a neighbor should not be forgotten in the implementation of the Indigenous.

Philosophy and social systems
Batak society has the philosophy, principles as well as structures and systems in the furnace nan kemasyarakatannya Three or in Toba Batak language called Dalihan na Tolu, the Hula-hula, Boru Dongan Tubu and plus-sihal Sihal. In Batak language Angkola Dalihan na Tolu consists of Mora, Kahanggi, and Children Boru

Hulahula / Mora is the family of the wife. Hula is the most respected positions in society and mores Batak (all sub-tribe of Batak). So that everyone must respect the Batak ordered Hulahula (Somba marhula-hula).
Dongan Tubu / Kahanggi called Dongan Sabutuha is the brother of one clan. Literally born from the same stomach. They are like tree trunks close to each other, support each other, although because it was so close to each other sometimes friction. But the dispute did not make the connection one can separate genera. Rather like water cut with a knife, although cleaved but remain united. However, to everyone Batak (Batak culture) should be ordered to his wise semarga. Termed, tubu mardongan manat.
Boru / Son of Boru is the family who took the wife of a clan (family). Boru occupies the lowest position as 'parhobas' or servants in both daily life and (especially) in any traditional ceremonies. But even as a servant does not mean burfungsi be treated unjustly. But the parties must be taken boru heart, coaxed, termed: Elek marboru.

But that does not mean there is caste in Batak kinship system. Kinship system Dalihan bersifak na Tolu is contextual. In context, all Batak society must never be Hulahula, as well as the Dongan Tubu, as well as Boru. So everyone should put the position in context.

So that the kinship system, all of the Batak people should behave 'king'. Raja Batak kinship in the order does not mean that people in power, but people who behave in accordance with good manners in the Batak kinship system. Then in any conversation is always called Raja ni custom Hulahula, Raji no ni Dongan Tubu and King Boru.

Tarombo
Pedigree or Tarombo is something that is very important to the Batak people. For those who do not know the lineage will be considered as the Batak people astray (nalilu). Batak people especially men are required to know the lineage of at least a lower clan ancestors and friends semarganya (dongan tubu). It is necessary to know the location of kinship (partuturanna) in a clan or a clan.

Controversy
Later some people Simalungun, Karo, Angkola, and Mandailing not call itself as part of the Batak tribe. In the 1930 census and 2000, the government classifies Simalungun, Karo, Toba, Mandailing, Pakpak and Angkola as ethnic Batak.

Many people who think that because they are less aware of what and who was the Batak. All genera in Simalungun, Karo, Angkola, and Mandailing have consanguinity with the parent clans which are generally located in the Toba