Karo tribe culture and art

Karo tribe is indigenous tribes who inhabited the Highlands Karo, North Sumatra, Indonesia. Tribal name was used as one of the district name in one of the areas where they lived (Karo highlands) is Karo. This tribe has its own language called Karo language. Custom clothing Karo tribe is dominated by red and black and filled with gold jewelry.

The existence of the kingdom of Haru-Karo

Haru-Karo empire began to become a great empire in Sumatra, but it is not known exactly when the establishment. However, Brahma Putra, in his book "Karo from Age to Age" says that in the 1st century AD already empire in North Sumatra king named "Pa Lagan". Judging from the name it is a language derived from the Karo tribe. Could it be that at that time the kingdom of emotion already there ?, it still requires further research. (Darman Prinst, SH: 2004)Haru-known royal Karo grow and develop at the same time with the Majapahit kingdom, Sriwijaya, Johor, Malacca and Aceh. Proven for the kingdom of Haru had fought with these kingdoms.
The kingdom of Haru identical to the Karo tribe, which is one of the tribes in the archipelago. In the golden age, the kingdom of Haru-Karo from Aceh Besar to the river Siak in Riau. Haru-Karo existence in Aceh can be ascertained with some names of villages there that comes from Karo. For example Kuta Raja (now Banda Aceh), East Aceh Binjei Kuta, Kuta Reef, Kuta Alam, Lubok Kuta, Kuta Lakshman Mahmud, Kuta Cane, Blang Kejeren, and others
There is Karo tribe in Aceh Besar in Aceh dialect called Karee. Haru-Karo tribe existence in Aceh is recognized by H. Muhammad Said in his book "Aceh Throughout the Ages" (1981). He stressed that the native of Aceh Besar is similar Batak descent. It was not clear where the hobo descendants of the original inhabitants. Meanwhile, HM Zainuddin in his book "Tarikh Aceh and Archipelago" (1961) argued that in the valley beside the kingdom of Aceh Besar Islam there Karo kingdom. Selanjunya mentioned that a native or earth son of the 20th Mukim mixed with Karo tribe in the Acehnese language called Karee. Brahma Putra, in his book "Karo Throughout Age" says that the last king Karo tribe in Aceh Besar is Manang Ginting Suka.
Karo in Aceh group later changed its name to "The Lhee Reutoih" or the three hundred. Naming thus associated with the event of a dispute between Hindu Karo tribe by tribe there agreed resolved by a duel. A total of three hundred (300) people Karo tribe will fight with four hundred (400) Hindu tribal people in a open field. Duel can be reconciled and since then the Karo tribe called the three hundred and Hindus called the four hundred.
Later there is mixing between Hindu Karo tribe by tribe and they are referred to as the Jasandang. The other group is the Imam Pewet and The Tok Batee which is a mixture of ethnic immigrants, such as: The Hindu, Arabic, Persian, and others.

Karo tribe region

Frequent mistakes in everyday conversation in the community that identified with Taneh Karo Karo. In fact, Taneh Karo much wider than Karo because it includes:

 

Tanah Karo

Karo is located at the foot of Mount Sinabung (photo taken around 1917).Karo is located in Tanah Karo highlands. The town is famous in this region is Brastagih and Kabanjahe. Brastagih is a tourist town in North Sumatra, which is famous for its agricultural products are superior. One of them is the fruit juice and beverage products are well known as a producer of passionfruit juice are well known to the entire archipelago. The majority of the Karo tribe settled in this mountainous region, precisely in the area of ​​Mount Sinabung and Mount Sibayak often referred to as or "Taneh Karo Simalem". Many uniqueness contained in the Karo people, both from the geographic, natural, and forms cuisine. Cuisine Karo, a unique one is called trites.Trites presented during the cultural festival, such as weddings, parties entering the new house, and the annual feast called -Work-year. This Trites material taken from isilambung cows / buffaloes, which has not been issued as kotoran.Bahan this is processed in such a way is mixed with the aroma of spices that sharply reduced and the stomach contents can be enjoyed. The cuisine is a favorite food treats first given to respected.

Medan city

Founder of the city of Medan is a son that Guru Patimpus Karo Sembiring Pelawi.Binjai. Binjai is an area that has the strongest interaction with the city of Medan due to the relatively close proximity of the city of Medan as the capital of the province of North Sumatra.

Dairi

Dairi district is generally very fertile with the prosperity of the people through coffee plantations are highly qualified. Most Dairi regency which is Taneh Karo:• District of Taneh Pinem• Three District of Lingga• Gunung Sitember

Southeast Aceh District

Taneh Karo in Southeast Aceh district include:• District of Sigala-gala Lau (Lau Village Deski, Perbunga Lau, Lau Kinga)• Simpang Simadam

Southeast Aceh District

Taneh Karo in Southeast Aceh district include:• District of Sigala-gala Lau (Lau Village Deski, Perbunga Lau, Lau Kinga)• Simpang Simadam

Clan

Karo tribe has a social system or a custom known as merga Silima, said Siwaluh, and rakut sitelu. Karo society has a clan system (clan). Karo clan or in a language called the merga called for men, while for women called Beru. Merga or Beru is carried on the back of someone's name. Merga in Karo community consists of five groups, called merga Silima, which means that the five clans. Fifth merga are:
1. Karo-karo2. Tarin3. Ginting4. Sembiring5. Perangin-wind
Fifth merga still have submerga respectively. Karo everyone has one of these merga. Merga obtained automatically from the father. Merga father also merga children. People who have the same merga or Beru, as sisters in the sense of having a common ancestor. If the man surnamed same, then they are called (b) ersenina, as well as between women and women who have the same Beru, then they are called (b) ersenina. But between a man with a woman who bermerga the same, they are called erturang, that prohibited the marriage, except in merga Peranginangin Sembiring and no one can marry among them.

Marga Karo

Merga Karo Karo tribe there are five groups, namely: Karokaro, Ginting, Tarin, Sembiring, and Perangin-wind. Clan (family name) in the Karo tribe called merga unlike the case with ethnic Batak (Silindung-Samosir-Humbang-Toba) called the clan.

Branches merga Karo tribe and spreading.

A. Merga Karokaro and branches

1. Karokaro Sinulingga in Lingga, Festive Star, and Mount Merlawan.2. Karokaro Surbakti in Surbakti and elephants.3. Karokaro Kacaribu in Kutagerat and Kerapat4. Karokaro Sinukaban in Kaban and SUMBUL.5. Karokaro Barus Barus Ginger, Pitu Kuta.6. Karokaro Simbulan in Bulanjulu and Bulanjahe.7. Karokaro Jung in Kutanangka, Kalang, Perbesi, and Batukarang.8. Karokaro Primitive Kabanjahe, Berastagi, and Lau Tch (Deli Hulu).9. Karokaro Ketaren in the Kingdom, Ketaren Sibolangit, and Pertampilen.10. Karokaro Gurusinga in Gurusinga and Rajaberneh.11. Karokaro Kaban in Pernantin, Kabantua, Stars Hilariously, Tubes Naman, and Linga.12. Karokaro Sinuhaji in Ajisiempat.13. Karokaro Once in Seberaya.14. Karokaro Kemit in Kuta Bale.15. Karokaro Hill Hill and Reed Awar.16. Karokaro Sinuraya in Bunuraya, Singgamanik, and Kandibata.17. Karokaro in Samura Samura.18. Karokaro Sitepu in Naman and Sukanalu

B. Merga Ginting and branches

1. Ginting Munte in Kutabangun, Ajinembah, Kubu, Dokan, Responsibility, Munte, Rajatengah, and Moon Ginger.2. Ginting Babo in Gurubenua, Munte, and Kutagerat.3. Ginting Sugihen in Sugihen, Juhar, and Kutagunung.4. Ginting Gurupatih in Reed Naman, Sarimunte, Naga, and Lau Kapur.5. Ginting Ajartambun in Rajamerahe.6. Ginting Capah Hill and Kalang.7. Rice Laupetundal Ginting.8. Ginting Garamata in (Simarmata) Central Raja, Tengging.9. Ginting Jadibata in Juhar.10. Ginting Suka Ajartambun in Rajamerahe.11. Ginting Manik in Tengging and Linga.12. Ginting Sinusinga in Lion.13. Ginting Jawak in Cingkes (?)14. Ginting Seragih in Lingga Julu.15. Ginting Tumangger in Kidupen and Kemkem.16. Ginting PASE on .... (lost?)

C. Merga Tarin and branches

1. Tarin Sibero in Juhar, Kutaraja, Keriahen, Munte, Tanjung Beringin, Selakar, and Linga.2. Tarin Pond in Kebayaken and Sukanalu.3. Tarin Silangit Mount festive.4. Tarin Old Pergendangen, Talimbaru.5. Tarin scolds at Suka.6. Arid Tarin in Nagasaribu and Berastepu.7. Tarin Gerneng in Cingkes (Simelungun).8. Tarin Gana-Gana in Batukarang.9. Tarin Jampang in Pergendangen.10. Tarin Tambun in Rakutbesi, Binangara, Sinaman etc.11. Tarin flocking in Lingga.12. Tarin Week (Branch of Pond) in Sukanalu13. Tarin Purba in Purba (Simelungun) 

D. Sembiring and branches

I. Sembiring Siman source (not regular blood interbreeding with other Sembiring branch, meaning: not allowed marriage with fellow merga Sembiring).
1. Sembiring Kembaren in Samperaya and almost all failed Liang Melas.2. Sembiring Sinulaki in Silalahi.3. Sembiring Keloko in Pergendangen.4. Sembiring Sinupayung in Juma King and the State
II. Sembiring Simantangken source (no marriages performed between branch merga Sembiring)
1. Sembiring Colia in Kubucolia and Seberaya.2. Sembiring Pandia in Seberaya, Umbrella, and Beganding.3. Sembiring Gurukinayan in Gurukinayan.4. Sembiring Berahmana in Kabanjahe, Perbesi, and Limang.5. Sembiring Meliala in Sarinembah, Munte Rajaberneh, Kedupen, Kabanjahe, Naman, Berastepu, and Biaknampe.6. Sembiring Pande Shaded in Reed Naman and Gurusinga.7. Sembiring Tekang in Kaban.8. Sembiring Muham in Implant and Perbesi.9. Sembiring Depari in Seberaya, Perbesi, and Munte.10. Sembiring Pelawi in Ajijahe, Perbaji, Kandibata and Silver Overlay (Deli).11. Sembiring Rot in Kidupen and Lau Perimbon.12. Sembiring Sinukapar in Pertumbuken, Sidikalang (?) Sarintono.13. Sembiring Rivet in Juhar and Rajatengah.14. Sembiring Kill Aji in Sukatepu, Kutatonggal, and Beganding 

E. Merga Peranginangin and branches

1. Peranginangin Namohaji in Kutabuluh.2. Peranginangin Sukatendel in Sukatendel.3. Peranginangin Mano in Pergendangen.4. Peranginangin Sebayang in Perbesi, Kuala, mountains and Kuta Gerat.5. Peranginangin Pencawan in Perbesi.6. Peranginangin Sinurat in Kerenda.7. Peranginangin Perbesi in Seberaya.8. Peranginangin Ulunjandi in Juhar.9. Peranginangin Penggarus in Implant.10. Peranginangin Pinem in Serintono (Sidikalang).11. Peranginangin Uwir in Singgamanik.12. Peranginangin Laksa in Juhar.13. Peranginangin Singarimbun in Mardingding subdistrict, Kutambaru and Temburun.14. Peranginangin Keliat in Mardingding subdistrict.15. Peranginangin Kacinambun in Kacinambun.16. Build in Batukarang Peranginangin.17. Peranginangin headland Penampen and Berastepu.18. Peranginangin Benjerang in Batukarang 

Most of the clan Peranginangin and Sembiring can marry one another (inter-branch merga).There is also merga who do not deal with each other, namely Sejandi take or not to hold a marriage between merga concerned, for example: between Sembiring Tekang with Karokaro Sinulingga and between Karokaro Sitepu with Peranginangin Sebayang.

Rakut Sitelu

Another thing that is important in the makeup of the community is the raccoon sitelu Karo or daliken sitelu (meaning metaphorically is nan three furnaces), which means that the three bonds. Meaning sitelu raccoon is sangkep nggeluh (completeness of life) for Karo. Completeness in question is a social institution that is contained in Karo society which consists of three groups, namely:1. kalimbubu2. The child Beru3. senina

Kalimbubu can be defined as a family of givers wife, Beru child families taking or accepting a wife and family senina one strain descent merga or nuclear family. 

Said Siwaluh

Said Siwaluh is the concept of kinship Karo society, related to the narrative, which consists of eight groups:1. puang kalimbubu2. kalimbubu3. senina4. sembuyak5. senina sipemeren6. senina sepengalon / sedalanen7. children Beru8. children Beru minister

In the implementation of ceremonies, said Siwaluh can still be subdivided into more specific groups according to needs in the ceremony held, as follows:1. Puang kalimbubu is kalimbubu of kalimbubu someone2. Kalimbubu is a group of wives to family giver particular, kalimbubu can be grouped into:o Kalimbubu kalimbubu Bena-Bena or older, a group pemberiisteri to specific groups that are considered as a group of wives adal provider of the family. Eg A bermerga Sembiring-bere bere Tarin, then Tarin is kalimbubu Si A. If A has a child, then merga Tarin is kalimbubu Bena-Bena / kalimbubu parents of children 

A. So kalimbubu Bena-Bena or older kalimbubu is kalimbubu of the biological father.o Kalimbubu SIMADA dareh is derived from one's mother. Kalimbubu SIMADA dareh is the brother of one's mother. Dareh SIMADA kalimbubu called because they were deemed to have blood, because the blood is considered they are contained within nephew.o Kalimbubu iperdemui, which is used as a means kalimbubu kalimbubu because someone marrying the daughter of a family for the first time. So someone it becomes kalimbubu is based on marriage.3. Senina, ie they are bersadara because it has merga and submerga same.4. Sembuyak, literally means one and mbuyak se means womb, so that means is people who were born from the same womb or uterus. But in the Karo people this term is used for different senina submerga also, in Karo language called sindauh ipedeher (which is much to be close).5. Sipemeren, that is, people who their mothers siblings. This section is supported again by the siparibanen, namely those who have wives were sisters.6. Senina Sepengalon or Sendalanen, that is, those who brothers for having children memperisteri of Beru same.7. Children Beru, meaning those who have taken the wife of a certain family to diperistri. Beru child can occur directly for marrying a woman of certain families, and indirectly through the mediation of other people, such as children and the children's minister Beru Beru Beru singikuri.Anak again consists of:o older children Beru, Beru is a child in the family for generations. At least three generations have taken the wife of a certain family (kalimbubunya). Children Beru Beru child's parents are the main ones, because without his presence in a traditional ceremony made by the kalimbubunya, so the ceremony could not be started. Beru old child also serves as a subsidiary Beru singerana (as speaker), because of its function in traditional ceremonies as a speaker and leader of the family in the family kalimbubu in the context of traditional ceremonies.o Children Beru cekoh baka closed, namely Beru children who are directly able to know everything in the family kalimbubunya. Beru child sekoh baka lid is child sister of the head of the family. For example, Person A man, has a sister Si B, then the child is a child Beru Si B cekoh baka lid of Si A. In daily calls Beru child-bere bere also called mama.8. Children Beru minister, namely children berunya Beru child. Origin of the word minister is from the word meaning minteri straighten. So Beru minteri child has a broader sense as a guide, supervise and assist the kalimbubunya a ceremonial obligations. There is also the so-called Beru singkuri child, that child's children berunya Beru minister. Beru child prepares a dish in the context of traditional ceremonies.

Karo script

Karo script is ancient script used by the Karo people, but at present its use is limited to once almost never used lagi.guna complete way of writing needs to be fitted with child letters like o = ketolongen, x = sikurun, ketelengen and pemantekTraditional danceKaro tribe has several traditional dances, among them:• Piso Surit• Five Ones• Bright moon

Cultural Events

• Merdang MERDEM = "work year" accompanied "drum guro-guro aron".• Mahpah = "work year" accompanied "drum guro-guro aron".• Mengket Home Mbaru - Party entering the house (custom - worship) new.• Mbesur-mbesuri - "Ngerires" - making lemang time rice started bunting.• Ndilo Udan - summon rain.• rebu-rebu - similar party "work year".• Ngumbung - day pause "aron" (a collection of rural workers).• My Erpangir Lau - Throw Shit.• Raleng Tendi - "Ngicik Tendi" = call the soul after someone less quiet as shocked by an incident that was not unexpected.• shredding Rambai - small family party - friends taulan to memanggkas hair depleted babies (infants) are intertwined and not neat.• Wages Tendi Ngaloken Ring - a ring ceremony granting the request of the family of nieces (from Mama to Bere-bere or from Bibi to players).• Ngaloken Rawit - family ceremony awarding the blade (mashed pepper) or a dagger or small sickles in the form of a nephew demand (from Mama to Bere-bere) - nephew.

Merdang MERDEM

Merdang MERDEM or Work Year is a celebration in Karo Karo tribe. It is said that the MERDEM merdang a routine activity every year are usually held after the event finished planting rice in the rice fields. The celebration is part of thanksgiving to the Creator for the planting of paddy has been completed. Teriring prayer that the rice plants are blessed that are free of pests and produce an abundant harvest. Moments involving all citizens of the village is usually also used as a venue for young people to find a mate. Each event merdang MERDEM usually celebrated with drum guro-guro aron namely Karo traditional dance event involving young couples. Every district in Tanah Karo merdang celebrated in different MERDEM. Subdistrict Munte merdang MERDEM celebrated on the 26th day beraspati Medem Karo calendar which usually falls in the month of July.That said, the whole village feast all that meriahnya so long celebrations for up to six days where every day has a different meaning.• The first day, cikor-kor.The day is the beginning of preparation for the merdang MERDEM marked with activities looking kor-kor, a type of insect that normally exist in the soil. Generally located under the trees. On that day all the people went to the fields to search for kor-kor to be used as a side dish of food on that day.• The second day, cikurung.As well as on the first day of the second day was marked with activities looking at the brackets or paddy fields. Brackets are animals that live in the ground is wet or rice, commonly used as a side dish by Karo society.• The third day, ndurung.The third day was marked with activities looking nurung, designations for fish, in rice fields or river. On that day the inhabitants of the village meal with fish dishes. Fish caught are usually nurung carp, catfish commonly called sebakut, kaperas, eel.• On the fourth day, mantem or cut.The day is a day of celebration a day ahead of the summit. On that day the villagers cut cattle, buffaloes, and pigs to be used as a side dish.• The fifth day, Matana.Matana means feast day. On that day all the residents of each visit relatives. Each time visiting all the menus that have been collected since the cikor-kor, cikurung, ndurung, and mantem served. At that time all the people rejoice. Harvest has been going well and the planting of paddy has also been completed. Celebration typically centers on the square or commonly called los, a sort of hall where the celebration party. The event was enlivened by the drum there guro-guro aron where young people who have been decorated with traditional dress perform traditional dance. Celebration not only celebrated by the villagers but also relatives from outside the village participate are invited to add more lively atmosphere. On that day the hardest jobs is to eat. Because every time visiting relatives house rules shall eat.• The sixth day, befall.The day was marked by activities make Cimpa, typical food Karo, commonly called lepat. Cimpa basic ingredients are flour, brown sugar and grated coconut. Cimpa steeply in addition to extra dishes after meals. MERDEM merdang not complete without the presence of Cimpa. For other districts in Tanah Karo befallen replaced with ngerires activities that make the event that the Indonesian Rires called lemang. Cimpa or lemang durability long enough, it is still good to eat, even though it has been two days. Therefore Cimpa or Rires suited to serve as a souvenir for the guests when they returned.• The seventh day, rebu.The day is the last day of a series of a party of six days earlier. On this day there are no activities. The guests had returned to its original place. All residents stayed at home. Go-visit event has been completed. Go to the rice fields are also prohibited on that day. As well as the meaning of rebu itself which means not admonish, it was the day cooling-off after six days of partying. Diverse impression in the hearts stay attached to each of the villagers. Day tomorrow have been waiting to return to activity as usual days.

Piso Surit

Piso in Karo language actually means knife and a lot of people thought that Piso Surit is the name of a type typical knife karo. Piso Surit actually is the name of a bird that likes to sing. Birdsong is heard carefully when it seemed to be calling someone and sounded very sad.Piso Surit dance is a dance that depicts a girl who was waiting for her lover. The wait is very long and depressing, and is described as a bird Piso Surit who was calling.Piso song Surit Created By Djaga Depari a public figure karo well as national composer during the old order.

Sequence ordinance on marriage Toba Batak tribe ( I )

Social values consists of various patterns of behavior wide. An important value is the wedding itself. Basically, the attitude towards marriage as a value that is often the deciding factor in the success of marriage. For most people, marriage is their single most important value. They will do everything they can do to adjust satisfactorily.

So what are the procedures for marriage Batak Toba? On Toba Batak tribe, the wedding is a major event, inviting hulahula, Boru, dongan Tubu and dongan sahuta (compatriots) as witness the conduct of the local communities. In Batak Toba marriage should be formalized customary customary Dalihan na tolu, namely marhula Somba-hula, manat Mardongan Tubu, electrocautery marboru. Marriage in Toba Batak society is very strong so it is difficult to divorce because the marriage that many people are responsible and involved.

Here's a little review of the sequence of pre- to post-traditional marriage Na Gok:

1. Mangarisika ..

Envoy is a man who is not authorized to place women in the context of the assessment. If making a proposal to hold a door open so the elderly man would give a sign (sign holong and the lady gave token). The kind of stuff that gift can be cloth, gold rings, and others.

2. Marhori-hori dinding / marhusip ..

Talks between the two parties that apply and the proposed, limited in relation to the closest relatives and unknown by the public.

3. Marhata Sinamot ..

For relatives of men (in limited quantities) came oada female relatives to do marhata sinamot, talk about honest money (tuhor).

4. Pudun Sauta 

For relatives of men without hula-hula deliver chopsticks container of rice and side dishes (cattle that have been slaughtered) received by the parboru and after a meal together followed by Jambar juhut division (of meat) to members of the family, which consists of:

• Relatives clan mother (hula)
• Relatives clan father (dongan Tubu)
• Members of the clan law (Boru)
• Pengetuai (elders) / pariban
• At the end of the activities Pudun Saut then the family of women and men agreed to determine the time Martumpol and Pamasu-masuon.

5. Martumpol (read: martumpol)

The signing of the marriage by parental consent of both parties on the marriage plans of their children in front of church officials. Partumpolon ordinances implemented by church officials in accordance with applicable regulations. Follow-up Partumpolon is prelates proclaim the wedding plans of the bride and groom through the church bulletin, which in HKBP called Tingting (read: tikting). Tingting This should be done twice a day of the week in a row. If after two times tingting no claim from the other party will be followed by the wedding ceremony (pamasu-masuon).

6. Martonggo Raja.

Is a pre-party activities / events that are organized by the absolute ceremonial party organizers / event which aims to:
Preparing the interests of the party / event that is both technical and non-technical
A notice to the public that at a predetermined time there was a party / wedding and with respect to it so that the other party is not a party / event at the same time.
Begged permission on the surrounding community, especially dongan sahuta or use of public facilities in the party that had been planned.

7. Manjalo-Pasu Pasu Parbagason (Blessing Marriage)

Ratification of the bride and groom wedding according to church procedure (wedding blessing by church officials). After the blessing of marriage is completed then the bride and groom are valid as husband and wife according to the church. After completion of the entire event pamasu-masuon, both parties are participating in the event pamasu-masuon or that does not go towards the residence of the parents / relatives of the elderly woman to hold a rally. Party demonstration by relatives of the man called party Mangalap parumaen (read: parmaen)

Sequence ordinance on marriage Toba Batak tribe (II)

7. Manjalo pasu-pasu Parbagason (Blessing of Marriage)

Confirmation wedding the bride and groom accordance with the procedures of the church (the blessing of the marriage by the church office). After the blessing of the marriage is completed then the bride and groom are valid as husband and wife according to the church. Once completed the entire event Pamasu-masuon, both parties are participating in the event Pamasu-masuon or not to go to the place of residence of parents / parent woman to hold a rally. Festival performances by male relatives called party Mangalap parumaen (read: parmaen)

8. Pesta Unjuk
A celebration of the joy of the wedding son and daughter. Feature party joy is sharing shelter:
Jambar distributed to relatives parboru is jambar juhut (meat) and jambar money (tuhor ni Boru) divided according to the rules.
Jambar distributed to relatives paranak is dengke (read: dekke) and Ulos divided according to the rules. Performances party ended with bringing home a bride to the house paranak.

9. Mangihut in Ampang (selling racing)
The bride is brought to the groom who was hailed by male relatives to accompany the sale of food containing ulos provided by male relatives.

10. Ditaruhon Jual.
If a party to the marriage was performed in the groom's house, the bride is allowed to return to their parents and then taken back by the namborunya to namborunya. In this case paranak shall give upa Manar (wages), are in the race to sell upa Manar is not known.

11. Paranak eat together at the residence of the man (Daulat ni Panganon)
Upon arrival of the bride and the entourage in the house of the groom, then held a dinner event with all the invitations that are still willing to go to the groom's house.
Food is food that is brought by the parboru

12. Paulak Une ..
After one, three, five or seven days a woman living with her husband, then paranak, minimum groom with his wife to go home to his father in law to say thanks for the wedding went well, especially the good condition of the bride at the time of the girl (this event more legal aspects related to the purity of the woman until she entered the marriage).
After the show finished papers une, paranak back to his hometown / home and then start a new life.

13. Manjahe.
After some time the bride and groom married life (if he is not the youngest), then it will dipajae, which split the home (shelter) and livelihoods.

14. Maningkir Tangga
Shortly after the bride and groom get married, especially after the stand-alone (home and livelihood have been separated from their parents and male) came to visit parboru paranak with intent maningkir stairs (referred to here is the household newlyweds) , In this visit parboru also bring food (rice and side dishes, dengke sitio tio and dengke simundur-undur)

Kinship systems Batak tribes ( II )

Marriage

To the Batak, especially Batak Toba, a fellow of the clan are prohibited from marrying. If you violate this provision, then the offender will get a customary sanction. It is intended to honor a person's surname. Also that the descendants of the clan can develop. This shows that they are upholding the traditional values ​​and clans have a high position.

To the Batak, marital contains sacred value. Therefore sanctity must be accompanied by a customary marriage. Said to be sacred because it means sacrifice for the bride. He "sacrificed" to give one's life a living human being that girl to others paranak parties, the groom. The men also have to appreciate the expense or dedicate one's life is also in the form of slaughter a cow or buffalo. The animals will be fine dining or traditional food in ulaon performance (traditional wedding Batak).

There are several series of traditional wedding ceremony Batak nation.

• The first circuit as an opening is Mangariksa and Pabangkit Hata. Mangariksa is the visit of the bridegroom to the women, followed by Hata Pabangkit process or application.
• The second circuit is Marhori-Hori Wall, which is talking more about marriage plans and his party.
• The third is Patua Hata, the parents give advice or counsel as a preparation to the bride later. This process is a process that is very serious.
• The fourth is a series called Marhata Sinamot, namely the men approached the woman to talk about money honestly or in Batak language is tuhor.
• Next is Pudun Sauta or eat with both parties. Food brought came from the men. Then followed by a series of
• Martumpol sixth namely, the signing of a letter perstejuan both sides. Then a series of ketujuah is Martonggo King, the ceremony or the wedding will be held. The procession is to inform people about the wedding will be held.
• The eighth circuit is manjalo-Pasu Pasu Parbagosan, the blessing of the bride and groom were conducted by the church if their religion is Protestant.

This procession is paramount and should not be missed because of the Batak is a devout Christian.
The last series is the Feast Performance. This procession is the last series of the whole series of weddings. All families berpesata and distribute the meat to the shelter or family.

The circuit does seem complicated, cumbersome and inconvenient. But it is a culture that is owned by one of the tribes of the nation of Indonesia.

Division Inheritance

In inheritance, that inheritance is a boy because Batak based on patrilineal kinship. While girls get a share of her husband's parents, or in other words the women's inheritance by way of grants.
Division of inheritance for boys are also not arbitrary because the distribution of the property there is specificity that is a tad most small or in Batak language it is called Siapudan. And he gets a special legacy.

If you do not have a boy, then his property fell into the hands of his father's brother. While his daughter did not get any of the wealth of parents. The reason is because your father obtain the inheritance, should provide for all the needs of the testator's daughters until they are married.
See nutrient distribution system legacy in Batak, still impressed Ancient. Customs regulations more strictly and firmly impressed. It was shown in inheritance girls do not get any.

The Batak have confidence Parmalim, the division of inheritance focused on the woman. This happens because it is associated with family kinship system is also based on emotional ties of kinship. Not based on mathematical calculations and proportionate. Usually because the parents are fair to their children in the division of inheritance.

Kinship Systems in Indonesia ( III )

Meanwhile, anthropologist G.P. Murdock in his cognatic Forms of Social Organization kinship groups divide into three categories based on their social function, namely the corporate kinship group (corporate kingroups), sometimes kinship group (occasional kingroups), and groups representing the unity of the indigenous kinship (circumscriotipitive kingroups).

1. Kinship Group Corporation (Corporate Kingroups)

The number of members of this group is relatively small. Its members still know each other and get along antarsesamanya, repeatedly perform group activities, as well as having a system of rights and obligations that govern their interaction system based on certain norms. Such kinship group contained nearly the entire population. In Indonesia, the name for this kinship group manifold. For example, sipopoli (Ngada, Flores), sangambato seboa (Nias), the (Minangkabau), Kuren (Bali), and sara kitchen (Gayo).

2. Sometimes Kinship Group (Occasional Kingroups)

This kinship group is temporary or permanent. While the relatively large number of its members and does not run around continuously. Its members come together only when there are certain activities, such as mutual assistance, hold particular celebration, or hold ceremonial life cycle. In some ethnic groups in Indonesia, the term that describes the kinship group, such groups (Sunda), family (Minahasa, Ambon), and relatives (Java).

3. Kinship group that symbolizes the unity of Indigenous (Circumscriotipitive Kingroups)
This kinship groups have members very much, so that between them do not know each other and do not have a social relationship that continually. However, the members of this group realize that he is part of the unity that is based on certain traditional emblem. Examples of such a family group is a large clan and a half people. Members of the clan of which are descendants of a common ancestor, either patrilineal or matrilineal which has passed through dozens of generations. They are often bound by signs of birth, such as the name of the clan, totem emblem and sacred tales.

Examples of large clan name is the last name on the Batak tribe. For example clan Siahaan, Ginting, Simanjuntak, Nasution, Sembiring, and others. In the kinship group, there are terms that symbolize the unity of the group in a society. The terms included the Kindred, extended family, ambilineal small, large ambilineal, clan, fratri, and half of society.

C. Kindred

In various societies in the world, people often get along and help each other, and doing activities together with siblings and close relatives. This kinship unity called Kindred, starting from a citizen who initiate an activity, for example, meetings, ceremonies, or parties lifecycle. Such events are usually attended only by relatives who are not too far away where he lived, although residents were far too seek themselves to attend it because it considers this event important enough. Because the boundaries are not clear, then the Kindred is not a corporation, but its limits only occasional (sometimes) only.

D. Extended family
There are three broad families are:

1. Utrolokal extensive family, which is based custom untrolokal and consists of a senior nuclear family with conjugal families of boys and girls.
2. Spacious family virilokal the customary virilokal and consisting of senior nuclear family with keliuarga-core family of boys.
3. Road family uxorilokal the customary uxorilokal and consists of a senior nuclear family with conjugal families of daughters

E. Family Small ambilineal

This kinship group occurs when a large family who untrolokal got a personality conscious citizens, not only for life, but there are since two-three forces in the past. This group usually consists of a small approximately 25 to 30orang, still know each other and know the family links. Ambilineal small family groups of this kind took control of productive assets, whether in the homeland, the forest can be enjoyed by all citizens. Thus a family ambilineal is berkoporasi kinship group or a corporate kingroup.

F. ambilineal Large Family

Ambilineal families often consist of more than three or four forces, handed down by an ancestor who did not know each other. The number of this group of hundreds that they do not know each other.
G. Small Klen

small klaen a kinship group consisting of spacious family segabungan who have a common ancestor and bound lines male offspring. Namely patrilineal line, or through the lineage of women is matrilineal.
The function of a kinship group called small clan are:

1. Maintain a set of inheritance or holding customary rights or communal property rights over productive assets, usually land with all things that exist on the ground.
2. Undertake productive activities in the field of livelihood as a whole.
3. Do all kinds of mutual assistance activity as a whole.
4. Arrange a marriage with customary maintain exogami.

Klen  Large

Klen big a kinship group that consists of all the descendants of an ancestor through the lineage of a kind of citizens both men and women. There are two kinds of large clans, which are patrilineal and matrilineal. Klen usually have four functions namely; (1) regulate marriage, (2) organize the religious life of the entire group as a whole, (3) an order for relations between classes layered within the community, (4) the basis of political oganisasi. Clan (clan) of which are kinship consisting of all the descendants of a person's ancestors who lived in a few generations ago and described as a sacred ancestral figures and has a characteristic that is extraordinary. Membership of a large clan lineage drawn berdasarkanpada both men and women. So much so that its members do not all know each other, but they have an identity that characterize such as name, song, sacred tales, and symbol-emblem.

The clan functions are as follows:

1. Organize religious life.
2. Be a layered framework of inter-class relations in society
3. Arranged marriage system members
4. Land development of a political organization.

I. Fratri
Fratri refers to groups of patrilineal and matrilineal kinship localized, and a combination of local clan groups. Merging is not always equitable and involves all major clans. The function of this fratri nearly equal to a large clan, but is more local fratri that functions more concrete.

J. half Society

Half of society is combined clan kinship groups similar to fratri. However, half of the community has a characteristic, namely that a society kinship group is half of the entire society that exist in a particular region.
The function of half of society is broadly nearly equal to a large clan and fratri. However, half of the people still have an important function, namely political function to maintain a balance between power by force in society. It is intended for those who have power in society bertendak not arbitrarily against people who do not have power.

Community

Understanding the Community
                Community is a collection of various populations living in a particular area waktudan that interact and influence to one another. Community has a degree of integration is more complex when compared to individuals and populations. Generally speaking community is a social group of organisms that share the environment, generally have an interest and the same habitat. In human society, the individuals in it can have the intent, belief, resources, preferences, needs, risks and a number of other similar conditions. Community communitas comes from the Latin meaning "sameness", then can be derived from communis, meaning "common, public, shared by all or many.

Large Community

       Large community is that community members are more than 20 people. Examples of a great community is like a political party.

Small community

Small communities are groups in which all its citizens can still know each other-know one another and get along with less frequency or greater. Membered small communities usually begin 5-20 people. Examples of small communities such as:

• Band (group hunting nomadic) small community of nomadic hunting and gathering within a given territory. Hunt group is usually a small group of nomadic and generally do not exceed 80 to 100 members.
• Village or Village is a small group of sedentary life in a region that remains. Tribes who live in the village used to live from farming or fishing. In a society in the form of small communities around the world often looks for a mutual great mutual help, so that the entire life of the community based flavors contained in the soul of its members. Sense of helping the Indonesian language used term mutual cooperation. According Bergel (1955) Desa (village) is applied to two senses.

1. 1. village as any settlement of farmers, regardless of the large-small size.
2. 2. There are also villages of trade; does not mean that the entire village is involved in trading activities, but some people in the village eyed pencahariaan trade.
3. Characteristics of the village:

• The role of primary groups.
• Geographic factors that determine as a basis for the formation of groups / associations.
• The relationship is more intimate and durable.
• Homogeneous.
• Soscial low mobility.
• The family is emphasized its function as an economic unit.
• Pediatric population in greater proportion.

Four Activity Help-help
Mutual assistance in agricultural activities, some households, the feast preparations and ceremonies, catastrophic events / accidents / deaths.

• Please help in agricultural activities
• Please help in activities around household
• Please help in the preparation of the party and ceremony
• Please help in the event of accidents, disasters and deaths