FUNERAL CEREMONY ON BATAK CULTURE

Speaking about funeral ceremony on batak culture like  Sari Matua, Saur Matua and Mauli Bulung are talking about

somebody death in the context of traditional Batak. Is the axiom, everyone must die, and it is warranted by all religions. Is not the Song of the Church is called  “Everyone must die, like dry grass. Living things have to rot, so that the new born. This body would be destroyed, in order to live healed. arose in the afterlife, heaven, the grand entrance. ” In addition to those mentioned above, there are still other types of death such as “Martilaha” (who has not married the child died), “Mate Mangkar” (the deceased husband or wife, but not descent), “Matipul Ulu” (husband or wife dies with children are still small), “Matompas Tataring” (first wife also died leaving small children).

Sari Matua
‘Sari Matua is a person who died if the husband or wife who are both from bercucu son or daughter or both, but still there among children who have not married (hot ripe).

Referring to the definition above, one can not be named (transferred to the status of Sari Saur Matua Matua. However, in practice, when hasuhuton “marpangidoan” (beg) to dongan sahuta, bone, hula-hula and all the berhadir at the jolly king or pangarapotan , so that the deceased was ditolopi Sari Matua (approved) to Saur Matua.

Often hasuhuton reasoned, “Our kids really still exist that have not been hot ripe (mating), but in terms of age it is appropriate that a household, let alone our children are already working and in fact, bear the expense of our children is what our parents who were lying at the funeral home. “Hopefully with this custom event they eventually find a soul mate (tumibu dapotan sirongkap asa ni Tondi, manghirap nadao cyan, cyan manjou najonok). Sari status level to be raised Saur Matua Matua were found on some custom event.

Traditional leaders commented above, the request was already memplesetkan hasuhuton custom value created ancestors. Understanding Sari Matua, the person died, before his duties as parents have not completed the children marry. Not measured in terms of age, rank, position and wealth.

They predict, the status of the transition, driven by an incorrectly interpreted umpasa namely: “Pitu lombu Jones, marhulang-hulanghon Hotang, pinaraja king-king, Matua husuhuton Pandapotan do.” (All depending suhut). Umpasa this goal is to “sibuaton” (parjuhutna-boan), because it could be proposed lombu parjuhutna audience demand sitio-tio or horbo, but because less capable, hasuhuton slaughter simarmiak-miak (B2), or vice versa if able, simarmiak-miak marhuling-hulinghon lombu, simarmiak-miak marhuling-hulinghon horbo. Another factor said to them, the “ambition” of the family to pursue the ideals of the Batak people hamoraon, hagabeon, hasangapon. Furthermore, dongan sahuta, impressed “Mida bohi responsive,” because maybe the hasuhuton the “distinguished”.

Actually, to reduce the “ambition” hasuhuton, the ultimate weapon in the hands of Dongan Sahuta. Umpasa right there that says: “Tinallik landurung bontar gotana, sisada sitaonon dohot do las ni Roha namardongan sahuta, nang pe margana foreign-foreign.” But is not there umpasa the most striking: “Tinallik fur thorn, sajongkal two fingers, do dongan sahuta king panuturi dohot pengajari. “They should explain the negative impact of the transitional status to Saur Matua Matua Sari with respect to the deceased children who have not been hot ripe. This means that if someday in the future, the child is officially married, because it had already considered married, of course dongan sahuta not intervene in all activities / processes of marriage. Perhaps, if it is expressed, perhaps the hasuhuton will think twice, once this is restore the image of indigenous ancestry.

Furthermore, there is also a status “Mate Mangkar” changes to Sari Matua, because some children already are married but not yet blessed with grandchildren. Hasuhuton reasoned, parumaen (law) already contains (“manggora pamuro”). Amazingly, parjuhutna (boan) sigagat duhut (not simarmiak-miak merhuling-hulinghon horbo).

I disagree receive the customary way, “said Ev H Simanjuntak. Born first, then we call Si or Si Butet Unsok, if the person who died was from Mate Mangkar become Sari Matua, then Ompu’s what we call? Ompu Sipaimaon? “, She protested. If only expect manjalo tangiang be partangiangan, why do we hesitate to accept what God gives us, he added. Problem boan sigagat duhut, according Simanjuntak, it has exceeded the normal threshold of traditional Batak. Should simarmiak-miak, because buffalo are the most high livestock in traditional Batak, he said.

ULOS TUJUNG

Tujung ulos, ulos ditujungkan is (placed above the head) to those who menghabaluhon (husband or wife left behind by the deceased). If the deceased was the husband, the wife of the recipient is given tujung hula-hulanya. Conversely, if the deceased was the wife, husband receiver tujung is given bones. Tujung given to women’s widow or widower man because “mangkar mate” or Sari Matua, as a symbol of sorrow and it is kind ulos sibolang.

Formerly, tujung it continues to be used anywhere to go for a day of mourning is usually just a week and thereafter implemented “said tujung” (remove ulos of the head). But now it is not there anymore, because tujung directly exposed (opened) by bone or a hula-hula back from the grave (udean). By ratio, the latter is more precise, because the grief it will be soon be gone, and the husband or wife who left late in a relatively short time was able to earn back their activities. If tujung still attached to the head, chances are concerned dissolve in grief (margudompong) which can be negative eksesnya farther from God, or pessimistic even apathetic.

Old Sampe ulos, ulos is given to the deceased husband or wife who has Saur Matua, but not ditujungkan above the head, but diuloskan to the shoulder by the hula-hula, or bone. This type is also named Sibolang ulos. Ulos Sampe Old meaningful Sampe (came) older (age-long and blessed by God).

Lately the custom event Sari Matua, often seen which should be tujung ulos, ulos until changed into old age. The reason is quite simple, because the husband or the wife who left already received tujung inappropriate, due to aging and the family left behind in order to get old.

Consequences recipient ulos Sampe Parent is a husband or wife may not remarry. If the message implicit in this Old Sampe ulos violated, to remarry and have small children and then die, what are the names ulos. Traditional leaders Ev H Simanjuntak, BMT Pardede, King Partahi Sumurung Janter Aruan SH and Constant Pardede ulos should argue that given the tujung, because we do not know what happened next. Toh tujung immediately opened after returning from the grave, they said.

SAUR MATUA

Someone called Saur Matua, when he died in a position “Titir maranak, titir marboru, marpahompu child cyan, cyan marpahompu Boru”. But as religious people, hagabeon as described above, not necessarily one’s own. That is also the status of a person if his son saur Matua only men or only women, but has all hot ripe and have grandchildren.
Specifically about parjuhutna, Ev H Simanjuntak matching with colleagues say, is suitable to the ina-lombu sitio tio or if I have to horbo, smoothed his name as “lombu sitio-tio-hulinghon marhuling horbo”. For the future, if the father is dead, “boan” it is horbo (sigagat duhut).

Was asked whether the requirement boan response from those who Saur Matua lombu sitio-tio or sigagat duhut, these traditional leaders explained, it is relative depending on the capabilities hasuhuton, could have simarmiak-miak. This is where the use of umpasa “Pitu lombu Jones, marhulang-hulanghon Hotang, pinaraja king-king, Matua hasuhuton do Pandapotan”. The hula-hula, especially dongan sahuta must understand the conditions of hasuhuton in order to really “tinallik landorung bontar gotana, sitaonon do sada na nang mardongan sahuta pe-public nature of margana public nature”. Do not place such a story, Toba, due to customs ingested they eventually run tonight (bungkas) they said.

Rounding out Saur Matua particularly to the father, beloved wife of the predicate, to remarry and have offspring. Later when the father dies, then abandoned child single status, in accordance with the definition set forth at the beginning of this paper, the father became Sari Matua.

MAULI BULUNG

Mauli Bulung, is someone who died in a position titir maranak, titir marboru, marpahompu child cyan, cyan marpahompu boru Sahat namar-nini tu, tu Sahat namar-nono and the possibility to “marondok-ondok” who during his life, none of the descendants who died (manjoloi) (Someone who breed, bercucu, Twitter may be down to the great-grandfather).
Predictable, age Mauli Bulung already very long, perhaps 90 years or older, in terms of generations. Those who achieved full Mauli bulung now very rare.

In Batak traditions, bodies of people who already Mauli Bulung in the coffin was laid straight with both hands parallel to the body (not folded).

The death of a person with Mauli bulung status, according to its own traditional Batak is happiness for their offspring. No more sobs. They may be glad and rejoice, celebrate but not a rah-rah, hitting Godang ogung sabangunan, wind instruments, dancing, as an expression of gratitude and thanks to God the Most Merciful Love again.