2 MATERIAL AND METHODS
The research model that used in this research is
qualitative approach. The qualitative approach has
concentrate to process, so that the tracers of datas
and information would do to know and
understanding completely about “sahala harajaon”
through the sustainable tourism area management.
To emphasize the essence of the qualitative method
in community view (emic view), so that the datas
was truly true (Moleong,2000).
The datas that would be collected came from two
sources: primary datas and secondary datas. The
primary datas get from depth interview and
participant observation that aim to get information
about “sahala harajaon”, and be sharped by focus
group discussion. The FGD used for getting a
strategy to revitalize the values of “sahala harajaon”
in Batak Toba community that more applicative to
develop in community empowerment widely. It can
do with local condition. Another instruments are
camera and tape recorder that useful to avoid the
missing data and to document the situation at Danau
Toba area community. The researcher has developed
rapport. It could decrease the distance and the
suspicious that could disturb the interview (Bungin,
2007).
The location of research was at Samosir
Regency. It has the Batak Toba tribe. So, the “sahala
harajaon” still urgent for the people that live at Toba
Samosir Regency. The location of research was
made purposively: Samosir community that has so
many potentials of “Sahala Harajaon”.
3 RESULT AND DISCUSSION
3.1 Sahala Harajaon and the Growth
In the Batak Toba history tradition, the “sahala”
concept was be a sacred part of the communal living
of Batak Toba people. The information that was
collected from various source showed that the
achievement of “Sahala Harajaon” to someone was a
manifest from the existing and the power of king in
traditional Batak Toba’s Kingdom. First, the
traditional Batak Toba community as a cosmos
religion society trusted that a king as a
representation of god, so the place and the power of
king was so holy and sacred. (Silalahi, 2012)
Based on the cosmo-religion, The Traditional
Batak Toba community were so polite to the king to
get the luckiness. So, the place of the king as a
representation of god, it was not formed the patron-
client relation between the king and people. Beside
that, The Batak Toba traditional community has
believed to the right of god in the name of power,
where the sound of king was the manifestation of
god. The king has the power of god to arrange the
community living. The power was sorced from the
power traditionally and charismatic that pointed by
the ownership that giving to “Sahala Harajaon” (the
leader esteem) that came from god (Silalahi, 2012).
In nowadays life, the “Sahala Harajaon”
manifestation not only happened in god rights, but
also in supranatural dimension and factual
dimension. In supranatural dimension, an individu
that has “sahala” was believed has a power of spirit
that sticky in someone that physically has potention
as a figure to see “tondi” (the invisible thing). In
Batak Toba language, tondi was translated as
“spirit”. Tondi accompany people for a lifetime in
the world. If someone got sick, tondi leaves him
until recovery. According to Simaremare (2008)
when people died, tondi will leave him forever, and
became “tondi ni na mate” (the spirit of died
people).
The talent esteem that came from the grand, was
the “Tondi” that was agreed by god. If we talk about
religion,the leader esteem came from tondi from his
grandfather. And at past, a king must have the
esteem to the grandson.As time flies, the esteem
disappeared and start rarely.Only the choosen people
that was given the esteem leader. As the Nasrani
came at Batak Land, the cosmology of Batak people
was acculturated with their trust to god. But,their
trust to the power of tondi (spirit) that stick on
someone was became a must in their lives.
Batak Toba peoples still believe the sahala in the
leader was an indicator that the leadet has esteem
leader or not. The shine of sahala esteem was only
proved from how big the people was influenced by
the leader and followed him. The factual dimension
of sahala terminology was the peoples that have
smart thinking and have the good views, esteem and
has ability to solve the problems that have
relationship with social problems and cultural
problems. But, in the implementation of values in
Batak’s life always barrier with the service culture in
Batak that has relationship with the sustainable
tourism management. It was be the publicsecret that
the torism management was very identic with prime
services to pull the tourists to the area.