PENYABUNGAN,MANDAILING NATAL,NORTH SUMATERA,INDONESIA

RECOGNIZES THE MANDAILING ARCHITECTURE AND ITS RELATIONSHIP TO THE CULTURE

Prepared by: ZAFUAN HUSRI B. ABD.MANAN HUTAURUK 2011263498 AP780 Msc.Specialism in Built Environment Supervisor: Prof.Madya.Dr.Mohd Sabrizaa Abd.Rashid

THE HISTORY OF MANDAILING According to the stories of the people who still live in the midst of society, the origin of the name Mandailing comes from the word Mande Hilang (in the Minangkabau language) means a lost mother. Other versions say that the name comes from the word Mandala Holing, is a government that existed since the 12th century. Mandala government border stretching from Portibi Holing said in Padang Lawas to Pidoli in Panyabungan, Mandailings Godang. In this regard, Mandailing people often mention holing pretty significant meaning, as shown in the following expression: muda tartiop opat na ni paspas naraco holing ni ungkap buntil ni adat ni suat dokdok ni hasalaan ni dabu utang dohot baris (Lubis, 1986 : II, 1) purpose: To judge a person should be based on four conditions. When the four conditions were met then naraco holing (a symbol of the Opener consideration) cleaned, seen further customary conditions, measured weight of the offense, and after that she shall get punishment meted out. Based on literature from the University of North Sumatra publications, A BRIEF DESCRIPTION OF FAMILY NAMES IN MANDAILING,Mandailings roots can described below: The name of Mandailing has already known for a long time. Until now, some information about the name of Mandailing still appears and becomes a hot debate. There are many arguments about the name and pedigree of Mandailing. According to Dr. Van Dijk (1926:40) said that the Lubu people placed Mandailing for the very first time. Then followed by the Hindu of Himalaya to stay. After not for a long time, the Hindu had to go after being urged by the Lubu who claimed the land as theirs. After that, Namora Pande Bosi came and then passed down a kings line of upper Mandailing (Mandailing Julu) who have family name Lubis and Si Baroar who passed down the kings of lower Mandailing (Mandailing Godang) who have family name Nasution. Before becoming a king of Mandailing Godang, there had been a Kingdom of Sutan Pulungan in Hutabargot, which then Si Baroar is subjected by the war Porang Marugup-ugup (a very big war and takes a lot of victims). Besides that, there is a kingdom in Padang Garugur that is Sutan Parampuan Kingdom. This Kingdom also subjected by descendent of Si Baroar, Baginda Mangaraja Enda, and the society of the kingdom escaped to Daludalu. And the other opinion said that Mandailing came from Mandalay, taking from the name of city in Burma (now Myanmar); and then changed to become Mandailing. Mandailing is a region which is very fertile and suitable for farming and holticulture. it is caused Mandailing becomes very famous and always be a target of kingdoms to get it. In the beginning of the story, the Chines, Arabic and European people landed in Mandailing region through the west coast: Singkuang Port and Natal. The comer, Hasibuan came via Barumun, while Daolay and Dalimunte entred via Angkola of the Northern side, meanwhile, the Minang entered via Southern side. And aslo called, Rangkuti entered from western and stayed in Runding. Mandailing tribe which is in the next called Mandailing people are the people who come from Mandailing homeland or hereditaryly come from Mandailing, either the people who stay in Mandailing region or in other regions.

PICTURE GALLERY ; HISTORY OF MANDAILING

Early Mandailing village photo.

Photo of Raja Batak

Around 19 century Bagas Godang Photo.

Early Mandailing people before Islam comes.

Bagas Godang at Penyabungan early century.

Mandailing People with Gordang Sembilan

Raja Mandailing ( King ) front of Bagas Godang

A group of Mandailing Family

THE SETTLEMENT OF MANDAILING The settlement of Mandailing consist of some villages which their locations spread in Mandailing Julu and Mandailing Godang. At the beginning, those villages were huta called desa. The pattern of the settle has been exists since the first inhabitant came to this area. By living as permanent residence, those people build their own villages as Huta. The newly forming Huta could be a main village by process of Horja which is symbolized as a king and a building named Bagas Godang as the mansion of the king and the other building Sopo Godang as public hall meeting and Sopo Eme as the rice barn. Huta village has also a large yard Alaman Bolak Selangseutang as a place for all village activities which located in front of Bagas Godang (lubis, 1999:VI,82). The interesting phenomenon of Mandailing settlement is that the pattern setting of the building and its element form certain unique structure. Their traditional buildings consist of some types and each type has its physical characteristic with certain ornaments and symbols. Each building and its element in Huta has unique pattern based on concept of Banua which has been believed since long time ago.

MANDAILING TRADITIONAL ARCHITECTURE

Mandailing traditional architecture as a product of high culture and enriched by symbols like the other traditional building in Indonesia. Product of Mandailing traditional architecture consist of Bagas Godang and Sopo Godang which are equipped with Sopo Eme or Hopuk. These building spread in Penyabungan District, Kotanopan and Muara Sipongi. These traditional building are the inheritance of kingdoms from Lubis and Nasution clan in Mandailing. Bagas Godang is also called village bagas and this is house for the hutas king or tunggane ni huta or King Panusunan as the leader, hutas regulator, upholder and as the village guardian. Bagas Godang as a main village building in a huta and a clan symbolizes bono bulu which means a custom unity with namoranotoras (honorable leaders), kahanggi (family in same clan), anak boru (family for son-or daughter-in-law), datu, si baso, ulu baling, artist and king Pamusuk as king of the village. Bagas Godang also has a function as a place for gathering or meeting and as a place of protection for each member of the society who has disturbance from other huta. Closed by Bagas Godang, a Sopo Godang which is used as museum for art instruments like gordang sambilan. Ogung is a place for discussing and conference, place to decide customary, place for visitors and tortoar as stage for art performance. Bagas Godang and Sopo Godang are also equipped with Sopo Eme or Hopuk whose their function as rice barn. Sopo Eme and hopuk have a meaning of social prosperity and each member of society who doesnt have enough food, they could ask help to the king. In front of Bagas Godang, there is wide flat ground as the yard of Bagas Godang or Alaman Bolak Selangseutang. This yard is a place for traditional ceremony and protection from outside disturbance. Every member who takes cover at Alaman Bolak could not be disturbed, hurted, or hit because that person has been under protection of the king. The King will bring the justice by discussing with the honorable leaders. Today, this yard also becomes a place for art performance gordang sambilan, monortor, martial art training and other Islamic occasions. The other facility in a huta is Pancur Paridian or tapian mandi. A hut in rice field called Sopo Saba, and in garden called Sopo Ladang. The king graves are protected by a building called Bale.

Bagas Godang Sopo Godang

BAGAS GODANG

SOPO GODANG

BAGAS GODANG At the beginning, the kampongs had a rule between king and people that to build Bagas Godang it is forbidden if its position back of the sun, while people houses usually back of the sun. It is believed that only king who can face the sun power and also as the source of life. Beside as intellectual, the king must have magic and spiritual power. A matter of fact, only some Bagas Godang that lead to the sunrise or east but the position do not back of sunrise in the east. In some cases, geographically, this is the position of Bagas Godang in Huta. When Bagas Godang leads to the east like the first belief, it should be put in the west while west is the position of Alaman. It is impossible to be directed to the north due to the other buildings and also it is not quite wide for Bagas Godang because its big size. In that condition, the most possible is position directed to the south or south east or the elements setting are influenced by environment. Nature and environment character are not the only factor that make the difference of building in Alaman Bolak. In some cases, most of Bagas Godang have the oriented direction to the others houses (ordinary people houses) and houses of kings relatives (conversely, the houses around Alaman Bolah orient to Bagas Godang). Beside that, the position of Bagas Godang face to the entrance road to the village even though indirectly. Everyone who comes to the village can find Alaman Bolak location because the entrance road always directs to the Alaman Bolak. It is related to the kinship system and social system Dalihan Na Tolu that keep custom values by an homage to the king as the founding father of Kampong, leader as well as servant of the people and to the Kahanggi whose privilege as decision maker is more important that the king in society life.

Variation of Bagas Godang

SITE VISIT ; BAGAS GODANG,NASUTION MARGA (CLAIN) AT PENYABUNGAN DISTRICT

Based on the map of South Tapanuli regency region in particular, are seen as regional locations spread Rumah Adat. This Rumah Adat in general most are found in the PANYABUNGAN District, KOTANOPAN district, and Sipongi Muara District. Based on Scientific research, total of + 25 buildings of Rumah Adat building is still in good condition. Rumah Adat is well preserved and maintained, especially by the heirs and some building get an attention from the local government, because it is considered a heritage building and should be preserved. This is the most famous Bagas Godang in Panyabungan District which marga Nasution heir based on. From the interview,the owner of the building was heir of Mangraja ( Mandailing King ) in Panyabungan District. This Bagas Godang only the one which still in good condition and 80% natively.

RUNGGU SAKTI OLOAN NASUTION Heir and the owner of Bagas Godang,Panyabungan

PLAN of Bagas Godang,Panyabungan.

FRONT ELEVATION of Bagas Godang,Panyabungan.

SECTION of Bagas Godang,Panyabungan

SPECIAL ELIMENT ON BAGAS GODANG

1. Roof Forms According to the information obtained, form of a roof on Bagas Godang referred to the form dolok silingkung pancucuran, the eaves of the grain using a curved line, which connects to the four cover ari. Close ari is the triangle that is under roof and placed fourth in the roof. Some even say that the existing roof form is a blend of the boat.

2. Rumah Panggung Is the mirror and the pride of the past to the present King, that there was The rulers. Function rumah panggung also to avoid wild animals and all the assault from other natural disturbances. Rumah Panggung is a combination or mixing some custom, both still in North Sumatra, the Malay and Minangkabau or Padang. Rumah Panggung is a home that is on the ground and very high, be equipped with several complement.

3. Amount of stairs Nine of the stairs was made from wood. Nine types of ladders were available only on Bagas Godang, where only the King who was entitled to have nine stairs on his home. Amount of stairs has a very deep meaning. Only Bagas Godang that have a total of nine steps. Other buildings which provided for the royal family has seven steps. Meanwhile buildings for the people (jelata) have five steps.

Reference information from Facebook Arkitektur Mandailing group ; Edi Nasution says: according to the elderly that I have interview at Mandailings village, architecture (form) of residential house within each Huta ( Village ), can be identified based on "who the occupants". Since there are 3 (three) layers of the society on every Huta, namely: (1) NA-MORA MORA (the nobility) (2) NA-TORAS TORAS (the inteligance/ representative each clan) (3) JAJI (people / persons) because at the each Huta had formerly 9, 7, and 5 stairs. Pursuant to my informants, this condition in Mandailings still ongoing during kolonian Dutch and Japanese colonialism. From the "stairs" can already knows who the owner

4. Spacious courtyard Spacious courtyard still clear from the stand of the current building. Flat stretch shaped was in front of the building. Courtyard basically function as traditional custom. Courtyrd serves as a refuge. In this case for those who take refuge at Bagas Godang , cant be disturbed anyone else, because it is in the shelter of the King and entitled to judge simply a King.

5. Coloration Colors on the Bagas Godang PANYABUNGAN TongaTonga is red, white and black. And the color is still maintained until now. The colors are often worn by Mandailings government was very important, which is a symbol of community and Mandailings King life.

red symbolizes the sun

white symbolizes the month

black represents confidentiality (mystical)

6. Mandailings Traditional Ornaments Ornaments on the roof.

In Mandailing, various forms of ornaments (decorations) can be found in the traditional cap of Sopo Godang ari (Peoples Convention) and Bagas Godang (King Big House). In the language of Mandailing, ornaments are called Bolang1 that also serves as a symbol or a symbol that has meanings that are very profound for society Mandailing. It contains the values, ideas, concepts, norms, rules, laws and customs provisions that underlie and handle in life. Mandailing Bolang or traditional ornament on Cap Ari symbol was made of three types of material: (1) plants, such as bamboo or bona feathers symbolize huta2; burangir3 or aropik symbolizes King and Namora Natora4s as a place to ask for help; pusuk ni robung the called bindu symbolizes traditional or customary Dalian Natolu Markoum-Sisolkot5. (2) an animal, such as centipedes symbolizes the force of law; ulok symbolizes greatness and glory; parapoti represents income generating activities to support their families; tanduk ni orbo symbolizes aristocracy. (3) equipment of daily life, such as scales and podang symbolizing justice; peck represents aid for the needy; loting symbolize efforts to earn a living, and so forth. Making Bolang on Sopo Godang and Bagas Godang was done by weaving or braiding and some are carved. The material is used as a woven bamboo sheets that have diarit forms and then mounted on the lid ari. Ornaments were mostly colored na rara (red), na lomlom (black) and na bontar (white), which is closely related to cosmology Mandailing. In this case, na rara symbolizes strength, courage and heroism; na bontar symbolizes purity, honesty and kindness; na lomlom symbolizes magic (supernatural) in the animistic belief system called Sipelebegu. Here are engraved ornaments found on the lid of the epidermis Bagas Godang and Godang Sopo. Source : Edi Nasution; SOPO PANISION: BOLANG
1 2

Bolang;Mandailing ornaments name Huta; Villages 3 Burangir; Daun Sirih 4 Namora Natoras; Figures of traditional leaders 5 Dalian Natolu Markoum-Sisolkot; Indigenous - three pedestal base

www.apakabarsidempuan.com

Mataniari/SUN symbolizes the fair and wise king Meaning: A King who ruled with justice and wisdom will make all citizens happy. King should be the protector of its people in every way, both in custom as well as concerns of everyday life. King's attitude at so called shaman marsomba marsomba in bagasan.

MOON symbolizes the light was alive Meaning: The moon that shines at night can illuminate the eyes to all citizens Huta will lead them to a better standard of living that is luck, dignity and well-being.

BINDU / Pusuk Robung symbolizes social organization systems Meaning: socio-cultural life of society based on custom Mandailings Dalian Na Tolu and Sisolkot Markoum BONA BULU symbolize Huta government system. Meaning: A residential area can be categorized as huta or bona bulu if facilities and infrastructure have been completed include: the elements of Dalian Na Tolu (Mora, Kahanggi and Anak Boru), Raja Pamusuk, Namora Natoras, Ulubalang, Bayo-bayo Nagodang, Datu and Sibaso) BONDUL NA OPAT symbolizes certainty on litigants Meaning: Each custom item to be completed in Sopo Godang (Conference Center Custom) by Natoras Namora, and the decisions taken should be fair.

STAR symbolizes Natoras Meaning: With this symbol in a sign that there is Huta Huta Natoras as the founder of the first (Pamungka Huta)

RAGA-RAGA symbolizes order and harmony of living with Meaning: The relationship between kinship very closely and harmoniously with the last occurrence of intermarriage relationship marga (clan), both fellow citizens Huta well with people from other Huta JAGAR-JAGAR signifies adherence of community to the custom. Meaning: In each Huta was no certainty about Marraja custom, Marmora custom, Markahanggi, Maranak boru, and custom Naposo NAULI Bulung.

Other Ornaments in Mandailing Architecture.

BINTANG NA TORAS symbolizes huta founder Meaning: Huta was founded by Natoras which also serves as head of government and community leaders who are equipped with the commander, Bayo-bayo Nagodang, Datu, and Sibaso.

RUDANG represents a perfect Huta Meaning: Huta is complete with all the attributes of greatness customary as traditional costumes, Uning-uningan, weapons, etc.

SANCANG DURI symbolize an unexpected occurrence. Meaning: A person who comes to a huta and it went straight to Sopo Godang, then Namora Natoras shall feed him as long he was in huta, and when he left the huta,he should be given some food.

ALAMAN BOLAK (Alaman Silangse Utang) symbolizes authority and power of the King Meaning: If there fight happen for example, and one of them ran into Alaman Bolak located in front Bagas Godang (Royal Palace), then that person should not be disturbed by anyone. If there are others interfere, then the opponents are the all citizens.

BINTANG symbolizes Natoras Meaning: With this symbol a sign that there is Natoras as the first founder of huta (Pamungka Huta).

GIMBANG symbolizes a King high social awareness Meaning: King owners a wide rice fields and food supplies (rice)

TANDUK NI ORBO symbolize nobility and power meaning: Each house has a buffalo horn on the top of her roof indicating that homeless are the king or nobleman who had influence or power in a huta.

PARBINCAR MATANIARI symbolizes the sun as a illuminate light of life meaning: The sun depicted as a light in the life, the source of sustenance and livelihood, happiness, welfare-Natoras Namora and all its people. This ornament is located above the entrance to the living room Bagas Godang.

Sigengu

Pakantan

Huta Godang

GUMBOT symbolizes the king as a role model meaning: As a leader who is well-mannered and know the law, then the king should have the compassion, gracefully, respect and have high ethics that he has always been a role model to people.

GANCIP symbolizes the duties and obligations of the King meaning: King implement customary and the law fairly and wisely. If people need help, the King shall help him whether moral and material support. Moreover the King must be firm and consistent against anyone who made a mistake were given punishment under customary decision.

MANUK NA BONTAR represents serious legal sanctions meaning: Any person who violates customs, such as married same marga (incest) punishable by cutting a buffalo, feed the the people and releases a white chicken (pahabang Manuk na bontar). People who violate this tradition, later expelled from Huta and the Huta relationships with the residents decided anyway.

TAKAR represents social and economic justice for everyone meaning: Any residents who are experiencing distress such as food issues and other matters may request assistance from the King. Similarly, each person must help others in need, moral and material.

LANDING/UPAK symbolize preparedness meaning: This sharp objects is quite important in many activities of daily life. It can also be useful as a weapon when it went into the woods to hunt or for other purposes.

LIPAN symbolizes the principle of deliberation and consensus meaning: Any resulting decisions based on consultation and consensus with a legal foundation that has the power and coercive.

PICTURE GALLERY OF BAGAS GODANG,NASUTION MARGA (CLAIN) AT PENYABUNGAN DISTRICT SITE VISIT.

BAGAS GODANG AT ANGKOLA DISTRICT.

Sopo Godang

Gordang Sembilan

Conclusion The placement of each element in Huta is classified based on 3 aspect as well as hierarchy, i.g. (a) Banua cosmology, (b) belief system which related to the river and sun power, (c) nature condition. Physical object location is decided according to the sun position. If natural condition did not support, the orientation could be change but it would be the opposite of the direction where the sun rises. In this case, Banua concept application and belief to the river during orientation direction decision in Huta are consistent , while belief system to the sun power depend on nature condition. Alaman Bolak has a function as the center of activities, which means it is located in Banua Partonga zone. The position of Alaman Bolak and configuration of the buildings depend on Hutas status, the existence of Bagas Godang and Sopo Godang, Physically(environment) or non-physically (Banua concept, custom and belief. Alaman Bolak is an important element and a main condition for every Huta which becomes Huta adat and power state. Alaman Bolak position is decided early than Bagas Godang and Sopo Godang. In macro side, the position of Alaman Bolak on Huta is configurated to its function as a center for people activities which is wide enough as well as in the right zone. The proper places as Alaman Bolak location in huta is (1) jae means downstream area; (2) tonga means middle area of huta and (3) julu means headwater area. Those places are located in Banua Partonga zone. The position of Alaman Bolak is a manifestation of older Mandailing people belief which came from their ancestor tenets as (1) Banua conception which is believed as 3 different worlds, i.g. (a) Parginjang Banua or tua haratan, as upper world where the Almighty Datu Natumompas Tano nagumorga Langit, (b) Banua Partonga or hanjonjongan diha sianganon as middle world where human does the daily activities, and (c) Banua Partoru or honding situmandok as bottom world for dead people or spirit world; (2) The belief to the river as a sacred element and a foundation to decide Banua kampong zone and the power of the sun which means morning sunrise as a sacred direction. Alaman Bolak dan Sopo Godang as a center of mores occasion is located in Banua Partonga zone, while Bagas Godang is located in Banua Parginjang Zone. The orientation of Bagas Godang is not the opposite of the morning sunrise. The grave as a place for dead people is located in Banua Partoru zone, as the sunrise spot and kept away from Banua Tonga as place human and river as sacred place in Banua Parginjang. In meso scale, the position of Bagas Godang is located in Banua Parginjang and Sopo Godang in Banua Partonga. The personification of non-physic belief aspect, placement and configuration of Hutas elements also consider physical aspects such as nature and environment condition. If the nature condition does not support, it is supposed to be in other zones except Banua Partoru. Thus, nature condition becomes a consideration to apply or to personified the non-physic belief aspects into physic aspect. The exception is in the placement of Alaman Bolak in Banua Partoru.
Source : Cut Nuraini, THE CONCEPT OF BANUA IN MANDAILING ARCHITECTURE, CIB International Conference Local Wisdom in Global Era, UKDW Yogyakarta, 21-22 Januari 2011

MANDAILING ETHNIC MIGRATION TO MALAYA Most of the people in the Land of Batak Mandailing was Christian, It is known that in early 19th century, the Dutch captured the Batak Mandailing near the district,Alas, Karo, Pak-pak, Simalungun, Toba and Angkola.In Mandailing district there are many Batak people and this causes many disagreements occur understanding between Mandailing people . Therefore they move to find a more peaceful and harmonious place. (Tajul Edrus,ITM,1985; 2.3:12)

The Mandailing have a long tradition of Pai Kolang, sojourning to the West Coast of Peninsular Malaysia. The Perang Paderi (Padri War, 1816 - 1833) was both a civil war and a war against the Dutch , resulting in the devastation of the Mandailing homeland. This episode was the catalyst of a large exodus of whole clans, led by their Raja- Raja (Rulers) to 19th century Malaysia. Their presence in Malaysia triggered a series of local wars in four different negeri (states) over the next 30 years. Coming through Malacca, the Mandailing refugees first stopped to mine in Sungai Ujong (today known as Seremban, Negeri Sembilan), where they played a supporting role in the Perang Rawa (Rawa War) in 1848. They fled to the gold mines of Pahang where they got themselves embroiled in the Perang Orang Kemaman (Pahang War, 1867-1873). Next they tried to capture the tin mines of Selangor and became the feared commanders of the Porang Kolang (Klang War 1867-1873). Amidst the call to vanquish the Mandailings, they made their way to Perak and became the storm troopers of the British in the Perak war (1875-1876) against the native Perak Malays. Many Mandailings settled down in Selangor and Perak after the wars. From miners, traders and mercenaries, they became administrators, educationists and foresters. ( Abd.Razak Lubis, The Mandailings in Peninsular Malaysia; http://www.mandailing.org )

The `Gopeng Continget`, comprising Mandailing troops led by Imam Perang Jabarumum, was summoned by the British Colonial Government to put down the Pahang uprising in 1892.

This picture is of Datuk Setia Raja of Batu Gajah (seated on the right of the empty chair) and his Mandailing clansmen. The `empty` seat is occupied by a rubber sheet, commemorating the fact that the Mandailings were amongst the first non-Europeans to cultivate rubber in the Kinta Valley, Perak.

MUARA BUSTAK- The Founding of Kuala Lumpur

he Mandailings claim that Kuala Lumpur was founded, or co-founded, by one of their historical personalities, Sutan Puasa. According to an autobiography on Yap Ah Loy, Sutan Puasa, who was living near the mining settlement at Ampang, advised two Chinese traders who were supplying goods to him "about the quick profits to be made at Ampang" and "finally persuaded them to go". So it came about that Hiu Siew and Ah Sze Keldek became the first Chinese traders to arrive at Ampang. They set up shop at a spot near the confluence of the Klang and Gombak rivers, and the place eventually became known as Kuala Lumpur. According to the Eurasian Pasqual, the Mandailings arrived in Hulu Klang, Ampang and Kuala Lumpur ahead of the Chinese. The Mandailing - mistaken for "foreign Malays" (as opposed to the "indigenous Malays") - were the main traders and miners in Kuala Lumpur in the period preceding and during the Selangor war (1867-1873). Of the Mandailing and Muslim tin traders in the early days of Kuala Lumpur, Pasqual has this to say: "It seems strange to be told that the Malays were the principal tin dealers in the days of Kuala Lumpur, as besides Sutan Puasa there were Thamby Dollah (a Malacca chitty) and Che Imby and Che Sahid (if I remember their names) who were jawi-peranakan from Penang and retired to Jelutong year after. Sutan Puasa must have amassed a fortune from the mines of the Kanichoos in Kanching..." In another instance, he said that Sutan Puasa became rich by financing the Chinese miners. The Tarikh Raja Asal dan Keluarganya corroborates Pasqual's account that Sutan Puasa was a principal Mandailing merchant in Kuala Lumpur, before and during the Selangor war. The Tarikh also named Jalila, Jasuman, Haji Abdul Majid, Raja Duri as amongst the more successful Mandailing merchants in Kuala Lumpur. Raja Duri was named as the Mandailing leader in Kuala Lumpur. Chinese sources say that Sutan Puasa was recognised as the leading trader there. ( Abd.Razak Lubis, The Mandailings in Peninsular Malaysia; http://www.mandailing.org ) .

MANDAILINGS COMMUNITY SETTLEMENTS NOWDAYS IN MALAYSIA. After several decades Mandailings migration to Malay land around 1800, a variety of transformation and revolution happen. Although the Mandailings community was placed under Malays ethnic in Malaysia, but the descent history is still known and well preserved. However, there are some customs such as marriage and the celebration is not in accordance with Mandailings customs. This is because Mandailings society adapt their lives with other Malay community in Malaysia. Nowdays,Intermarriage with multiracial parentage is also a factor increasingly eroded cultural customs in Mandailings society. Marga was originally shown on a person's name is no longer used because of suitability factors and the political problem. However, at this time, the problem has been rejected by Mandailings society in Malaysia and they are aware of their ancestry heritage conservation. With the existence of some Mandailings Association such as Persatuan Halak Mandailing Malaysia, Saroha Mandailings Ayer Tawar, IMAN, and others, Mandailings community in Malaysia can enrich the cultural customs easily. Besides being able to enhance the knowledge on heritage, Mandailings community also can gathered together in any event held. The goal is not only for asamble, even sustain a history of Mandailings ethnic who has great influence on the history development in Malaysia. Relations with Mandailings indigenous peoples in Indonesia also interwoven, where various recognition and cooperation created. Thus, the effort to preserve this Mandailings not only in Malaysia, but also in regional archipelago. Apply 1873 genocide against the Mandailings. As a result, the Mandailings and Rawa leave Selangor. Most of them fled to Selatan Perak, Chekor, Teluk Intan, Batu Gajah, Tjg.Udin, Papandan Johor. There are living in Layet, Bracelet, Sg.Chirus, Kajang and Sg. Choho. Raja Asal well received by the Perak royalty, Raja Idris Al-late Tera. Raja Asal came to help Raja Acheh find murderer of JWW Birch. Raja Asal is Datok Maharajalela. Because of that, he became the first chief authority in Mukim Belanya, Perak and from there he started to settle in. (Tajul Edrus,ITM,1985; 2.3:12). There are many Mandailings settlements community in Malaysia. The settlement relates to the history of early migration. Among the early Mandailings settlements community in malaysia that still exists now is in Perak - Chikus, Kg.Ayer Tawar, Papan, Batu Gajah, Baru, Kampar, Tanjung Malim and Gopeng. In Negeri Sembilan - Kg.Kerangai, Simpang Pertang, Tembah Tin, Jelebu and Senawang. In Selangor Dusun Tua, Gombak, Ampang, and many other villages. Generally, in every state in Malaysia has Mandailings village. But from the scrutiny of researchers, Kg.Ayer Tawar, Perak and Kg.Kerangai, Negeri Sembilan is the largest village Mandailings exist in Malaysia at the moment. Even the residents there still speak Mandailings fluently than other Mandailings villages. Prove that the existence of society and civilization Mandailings heritage aligned with their own care.

Mandailings association that exists to protect the welfare of Mandailings society in Malaysia. This study also received cooperation from the Association. Picture Gallery : Mandailing people in Malaysia nowdays.