Revitalizing Mangongkal Holi Tradition: As an Effort to Preserve

Batak Toba’s Local Wisdom in Tourism Issues

Charles David Marudut Silalahi

, Robert Sibarani

, Eddy Setia, Mohammad Takari

Faculty of Cultural Sciences, Universitas Sumatera Utara, Medan, North Sumatra 20155, Indonesia

Keywords: Local wisdom, Mangongkal Holi, Rambu Solo, Revitalizing, Tourism Issues.

Abstract: This is a result of a qualitative direct participatory research done by the researcher, as a part of his

Dissertation; in-depth and open-ended interview were applied to obtain the data research from the

informants. He tried to compare a successful Tourism issues between Mangongkal Holi Tradition and

Rambu Solo. In his concept, Mangongkal Holi and Rambu Solo have many similarities, and Batak Toba as

well as Toraja societies also have some similar characteristics. Furthermore, if Toraja can be famous with

their traditional preservation on Rambu Solo, and others traditional activities’ agenda, so North Sumatera,

especially Toba Samosir, Samosir districts could follow Toraja’s success story. Revitalizing Mangongkal

Holi should be able to uplift Batak Toba’s local wisdoms as indigenous good identities to the nations. A

Good governor as well as those Districts’ leader surrounding the Toba Lake regions should use this

potential tresurer as a magnet to gain international/ local tourists. Because the central government has

provided many infrastructures (air[ports], toll roads, ships, hotels, resorts, etc., to welcome tourists.

1 INTRODUCTION

Mangongkal Holi (excavating respected ancestors’

bones; then replaced it into tambak na timbo/ batu

na pir, or men made stone grave) is the highest level

of tradition in Batak Toba society (Silalahi, 2016).

This tradition is held in order to show the

descendents’ respect to their Hula-Hula’s families as

well as a thanksgiving devotion to God for all the

good things received by the descendents’ families.

Nowadays, this oral tradition is acknowledged as a

rare ritual done by the Batak Toba societies. Since it

is still classified as a family responsibility (funding,

organizing) and it needs a long terms preparation;

so, that is why, this oral tradition could be rared to

find in the society.

Figure 1: (1) excavating and cleaning the bones; (2)

Drying the bones; (3) Batu na Pir [multi-levels graves]

David Marudut Silalahi, C., Sibarani, R., Setia, E. and Takari, M.

Revitalizing Mangongkal Holi Tradition: As an Effort to Preserve Batak Toba’s Local Wisdom in Tourism Issues.

DOI: 10.5220/0009897900002480

In Proceedings of the International Conference on Natural Resources and Sustainable Development (ICNRSD 2018), pages 79-83

ISBN: 978-989-758-543-2

In meantime, the appearance of this tradition

could be used to attract the tourists, since

Inter(national) tourists fond of attending such

ancient and unique traditiona. And the provincial

government as well as the district government could

arrange this issues as a regional agenda in promoting

Tourism activities in the area of Toba Lake world

widely as the part of Indonesian great agenda, Toba

Lake as the Monaco of Asia.

Actually, this is what the researcher’s main

proposal on this occasion; through comparing as

well as sharing his factual experience while visiting

Tana Toraja as a part of his Disertation discussion.

He admits that Tana Toraja is more familiar to the

inter(national) tourists if it is related to the cultural

activities/attractions. Geograpically, Tana Toraja

and Toba (Samosir) have some similarity; the people

live as highlander, people who live in high land

(700m-1700m above sea level), the weather is cool

and mostly people live as farmers.

The researcher believes, if Tana Toraja can

attract the inter(national) tourists come to see and

enjoy the cultural performances named ‘Rambu

Solo’; which is closely related to Mangongkal Holi,

so Toba (Samosir), North Tapanuli also can do the

same thing through promoting their indigenous oral

tradition world-widely.

2 RESEARCH METHOD

In order to collect the data of the research, the

researcher do a field research through a direct

participant observatory; where the researcher

attended the traditional events both on Mangongkal

Holi in Sidamanik regency, Ronggur ni Huta

regency and Rambu Solo in Tana Toraja.

Furthermore, the researcher did in-depth and open-

ended interview to obtain the more complete data

research from the informants. The data were

analyzed based on Anthropolinguistics and socio-

cultural tourism theories.

3 DISCUSSION

Some people relate Batak Toba society with Tana

Toraja society, a group of society who lived in the

residence of Tana Toraja, ±300 kms north of

Makassar (the capital of South Sulawesi). When the

researcher visited Tana Toraja in July 2016, he

luckily made a lively direct participatory research on

a Rambu Solo rituals, as well as indepth interviews

and open-ended questions related to some

tremendous data related to the tradition of Tana

Toraja’s society from some respected Toraja’s

anthropologists/ experts.

Some of the Toraja’s people argue, that Toraja

comes from the words ‘TOBA RAJA’, means that

Batak Toba and Toraja society have one-line

descendant. Eventhough the researcher noted many

similarities related to the culture and tradition

between this two society but he also noted some

basic and actual differences between them

(especially related to ‘sure name’s deliverence,

physical appearance, language and et cetera.).

Table 1: Toraja’s Aluk (ritual) hierarchical order.

Aluk Rampe

Matampu’

(Death Facing Ritual)

Aluk Rampe

Matallo (Life

Facing Ritual)

1 To lollo rara 1 Sorongan tallo,

ion

sakke

2 Disilli’ batu/ kayu 2 Suru’ reresan

manuk do banua

3 Dipasang bongi 3 Ma’karerang

manu

4 Dipatallung bongi 4

a’karerang bai

5 Di

alliman

bon

i 5

assura tallan

6 Dipapitung bongi 6

ero

asan 7

ua kasalle

The lowest level of funeral ritual is ‘to lollo’ rara’

the dead as caused by miscarriage (1) this ritual is

considered the lowest level and its pair in life ritual

is sorangan tallo, piong sakke’ (making some

offerings to deities by using eggs and rice cooked in

a bamboo container).

Next level is didilli’ batu or kayu and its pair is

suru’ reresan manuk do banua (no.2). this death

ritual concerns the dead baby. In Toraja when a

toothless baby dies, its body buried in the lving tree

when its parents are still the followers of the

autochthonous religion; but when its parents are

already Christians, the dead baby is buried in the

stone. For a noble baby a false tooth is usually

inserted into its mouth, so that its death ritual is held

like an adult’s death ceremony. The pair for this

disilli’ batu or kayu is the ritual performed as a

Thanksgiving (suru’ reresan manuk do banua) in

which case the ritual is performed in the house.

The one-night ritual (dipasang bongi), and its

pair, the ritual of Thanksgiving (ma’kareranga

manuk) can then be performed. The requirement of

aluk (ritual) for this death ritual is the sacrifice of a

bufallo. Its pair, the ma’karerang manuk is the life-

releated ritual in which a chicken is offered to

deities.

ICNRSD 2018 - International Conference on Natural Resources and Sustainable Development

Then the next level of funeral ritual is the three-

night ritual (dipatallung bongi) in which case at least

three bufalloes are sacrificed. Ma’karerang bai life

ritual, in which a pig is sacrificed. Next level is the

five-night ritual (dipalimang bongi) in which case

five bufalloes are sacrificed. Its pair is a more

elaborate surasan tallang life ritual in which case a

pig is sacrificed. Then comes the seven-night ritual

and its pair is merak-feast. Finally, we come to the

highest step of death ritual called rapasan in which

case two phases of funeral- rituals are performed.

First aluk pia, or sometimes called ma’batang; is

performed at the tongkonan house of the deceased

and the other is aluk dio rante (the performance of

ritual at the funeral site called rant).

This is the most elaborate death ritual. Its pair is

bua’ kasalle, the highest form of life rituals

performed in some tongkonan houses belonging to

the noble class people. The performance of rites in

each of the ritual level mentioned above may vary

from region to region but basically thay are the same.

Furthermore, the rapasan death ritual may further

be subdivided into several sub rapasans. Rapasan

sapu randanan (the most complex and elaborate

ritual) in which 36 bufalloes are sacrificed, rapasan

sundun (complete rapasan) in which 24 bufalloes are

sacrificed, rapasan tangnga (middle rapasan) in

which 16 bufalloes are sacrificed, and rapasan

diongan (lowest rapasan) in which 12 bufalloes are

sacrificed and anak rapasan (child of rapasan) in

which 9 bufalloes are sacrificed.

Rambu Solo (Customary Death Ritual/

Ceremony) Rambu Solo is a customary ritual death

in Tana Toraja society that aims to respect the spirit

and the people who deliver death to the spirit, which

is returned to the immortality with their ancestors in

a health resort, called Puyo, which is located in the

south where people live. The ceremony is often also

called the completion ceremony of death.

Therefore, local people consider this very

important ceremony, because perfection ceremony

will determine the position of this spirit is the person

who died, the soul reaches the level of the gods (to-

membali puang), or become a patron deity (deata).

In this context, the ritual signs Solo into a "duty". In

the beliefs of Aluk, soul of someone who died must

be delivered so that he can reach heaven (puyo).

Rambu Solo is a delivery. If family did not carry

Rambu Solo, soul of the deceased will be rumble. So

with all the power efforts, a certain kinship will

conduct this ceremony.

In Tana Toraja, ‘death men’ cannot be

understood literally; because of the roles of the

tradition (they should have enough/ready financial),

mostly they should balm the corpse and save it at the

back of the Tongkonan for years, and act as if they

are sick. So, when they held the rambu solo, the

condition of the corpse are in skeletons (bones)

without skins or muscles.

Figure 2: (a, b) Dances rites of Rambu Solo; (c)

Mapasilaga tedong; (d) matinggoro tedong

While performing Rambu Solo, there are also

various cultural attraction on view, among them

such as:

 Mapasilaga tedong (buffalo fighting), competed

buffalo in Toraja has unique characteristics

horns curved down or crusted striped called

tedong bonga. This type of water buffalo

(babalus bubalis: mud buffalo) is endemic

species in Tana Toraja.

 Sisemba, people compete their foot or leg each

other.

 Dances ritus of Rambu Solo, namely

ma'badong, ma'dondi, ma'randing, ma'katia,

ma'papanggan, and massailo. On ma'badong,

guests were standing around while holding onto

hands. Then they sing and dance together.

Strain of their song describes the sadness.

 Instrumental music called pa'pompang,

pa'dalidali and unnosong.

 Matinggoro tedong (slaughter the buffalo). How

to slaughter the buffalo on this ceremony is

unique, cut the neck with a single swing of

chopper. Buffalo is first tethered on a stone

called simbuang batu. Buffalo butcher

(patinggoro tedong) swing the chopper in a

moment.

3.1 Mangongkal Holi: A Potentially

Tourists Tradition Performance

Enjoying the wonderful panorama of Indonesia;

Tana Toraja as well as Toba (Samosir) is very

Revitalizing Mangongkal Holi Tradition: As an Effort to Preserve Batak Toba’s Local Wisdom in Tourism Issues

interesting, but tourists will love to see authentic

cultural performances, especially if they are possibly

invited to be participated in the ceremonial

performance, without avoiding the sacred/ rites of it.

This will be a magnetic idea for the tourist to search

the agenda of the live event in the local government

websites, while the indegenous community

presenting and deliberating the tradition.

In this case, both provincial government of North

Sumatera together with the Cultural and Tourism

Department of Toba Samosir, Samosir, Tapanuli

Utara should colaborate with the chief community of

Batak Toba society in organizing, uplifting their

indigenous oral tradition as tourist magnetic agenda

to visit. Eventhough the seasons must be arranged in

local/ international holiday seasons (Juli-August,

Dec-Jan). Actually, there are so many Batak Toba

oral tradition that could be promoted as tourism

attraction, such as: mangadati (wedding), adat saur

matua (death ceremony), and mangongkal holi

(post-death/ excavating the ancestors’ bones).

Since Mangongkal holi is the highest level of

traditional ceremony, and it should be arranged with

a good preparation, the researcher now propose this

event could be announced by the tourism department

in their websites. In hence, the government also

should seriously prepare and maintain all of the

infrastructure of the street, transportation, as well as

the guesthouse/hotel accomodation. So, the tourist

could stay arround the ceremonial place because it

needs 2-3 days performances.

The government also need to do ‘a good

intervention’ to the chief of the community; so, they

could arrange a good interesting run-down where the

tourists could be participated in the event, as well as

preparing interpreter that can help them to

understand and lead them in a good coordination, so

the tourist will not disturb or break the limit of a

visitor.

These acts actually supported to what Sibarani

(2018:40-45) concept of marsirimpang (mutual

cooperation), a Batak Toba society’s local wisdom

in Toba Lake area. As a good and preserved

indigenous local wisdom, Marsirimpang should not

be applied limitedly on the traditional performance,

but also in tourism organizational issues. While most

of the stakeholder of the cultural and tourism as well

as the chief of Batak Toba community can sit

together and discuss how to uplift the origins of

Batak Toba’s oral tradition named ‘mangongkal

holi’ as a potentially tradition that could be

promoted as an international tourists agenda; just

like what Toraja’s society success story.

4 CONCLUSION & SUGGESTION

Tana Toraja district is very famous with its Tourism

industry, because God gave them wonderful

panorama as well as great cultural performances that

can become a strong magnet for the Inter(national)

tourists to visit. Rambu Solo and other cultural

performances are successfuly attracting tourists

because the governments and the people of Toraja

agreed to collaborate, and create a good ‘mutual

coordination/cooperation’. The government

concerned with the promotional issues to the world

wide information of tourism agenda held in Tana

Toraja, building/ maintaining all infrastructures, (in

other hand the goverment can gain the tax of the

party/ animals which are sarcrificed in the rites) so

the tourists and the society can reach the place of the

tradition easily, and the host-family can administer,

preserve the tradition in a good manner.

Mangongkal Holi as an indigenous oral tradition,

in Batak Toba society could be assumed as linear

with Rambu Solo. In mean time the panorama,

view/characteristics of Tana Toraja almost the same

with Toba (Samosir) and North Tapanuli districts.

Based on these similarities, the researcher believes

that if the government (central, provincial, districsts)

as well as the chiefs of Batak Toba societies can sit

together and declare/decide a solid ‘mutual

coordination’ to uplift Mangongkal Holi as a

potential oral tradition that could be promoted world

widely. Cultural and Tourism department should

start to build a strong relationship with

researcher/anthropologists, sociologists, chiefs of

Batak Toba society to study/understand the

procedures of administering Mangongkal Holi itself.

In order to welcome the tourists, joining the

process of the rites while performing/administering

the event, the tourism department and the chief of

the events should be able to invite them as a part of

it. So, on their mind, they are trully respected, not

only as viewers but also as doers (tourist-guide and

chief of the event could arrange suitable moments,

when they can involve in the event).

Uplifting the cultural Tourism unconciously

could uplift the socio-economic rates of the society.

When the tourists come, they will need

accomodation to stay, transportation to reach the

places, food/beverages stuffs (restaurants, cafe),

tourist-guides, and handicraft. It means, imitating

other cultural performance could be good while the

people wish to preserve their local indigenous oral

tradition. The researchers lets/motivates the readers

(especialy tourism stakeholders/shareholders) to

actualize their indigenous ‘marsirimpang’ not only

ICNRSD 2018 - International Conference on Natural Resources and Sustainable Development

in a very simple way; while planting-harvesting the

crops, but also in promoting the indigenous oral

tradition as a good effort in preserving, revitalizing

Mangongkal Holi as their own identity; Rambu Solo

means Tana Toraja – Mangongkal Holi means Toba

(Samosir), North Tapanuli, Toba Lake.

ACKNOWLEDGEMENTS

The researchers would like to express their

gratitudes to the Directorate General of Higher

Education at Kemenristek DIKTI who had given the

Doctoral program’s scholarship at the University of

Sumatera Utara to the first writer of this article.

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Revitalizing Mangongkal Holi Tradition: As an Effort to Preserve Batak Toba’s Local Wisdom in Tourism Issues