Batak
In North Sumatra, Toba people typically assert their identity as 'Batak', while other 'Bataks' may explicitly reject that label, preferring instead to identify as specifically 'Simalungun', 'Karo', etc.
Linguistic and archeological evidence indicates that Austronesian speakers 1st reached Sumatra from Taiwan and the Philippines through Borneo and/or Java about 2,500 years ago, and the Batak probably evolved from these settlers. While the archaeology of southern Sumatra testifies the existence of neolithic settlers, it seems that the northern part of Sumatra was settled by agriculturalists at a considerably later stage.Although the Batak are often considered to be isolated peoples, largely because they were inland, away from influence by seafaring European colonials, there is evidence that they have been involved with trade and contact with other neighbouring kingdoms for a millennium or more. Reliable historical records of the Batak before 1800 are almost non-existent. The Bata were possibly documented in Zhao Rugua's 13th-century Description of the Barbarous People, which refers to a 'Ba-ta' dependency of Srivijaya. The Suma Oriental, of the 15th century, refers to the kingdom of Bata, bounded by Pasai and the Aru kingdom.
The Bataks were likely involved with trade with Srivijaya for benzoin and camphor, both of which were important commodities for trade with China, and grew in the Batak lands of northwest Sumatra, perhaps from the eighth or ninth centuries, and continuing for the next thousand years, Batak men carrying the products on their backs for sale at ports.
It is suggested that the important port of Barus in Tapanuli was populated primarily by Batak people. A Tamil inscription has been found in Barus dated 1088, while contact with Chinese and Tamil traders took place at Kota Cina, a trading town located in what is now northern Medan that was established in the eleventh century, and comprising 10,000 people by the twelfth century. Tamil remains have been found on key trade routes to the Batak lands.
These trading opportunities may have caused migration of Batak from Pakpak and Toba to the present-day Karo and Simalungun 'frontier' lands, where they were exposed to greater influence from visiting Tamil traders, while the migration of Batak to the Angkola-Mandailing lands may have been prompted by eighth-century Srivijayan demand for camphor.
The Karo marga or tribe Sembiring "black one" is believed to originate from their ties with Tamil traders, with specific Sembiring sub-marga, namely Brahmana, Colia, Pandia, Depari, Meliala, Muham, Pelawi, and Tekan all of Indian origin. Tamil influence on Karo religious practices are also noted, with the pekualuh secondary cremation ritual specific to the Karo and Dairi people.
From the sixteenth century onwards, Aceh increased the production of pepper, an important export commodity, and in doing so needed to import rice, which grew well on the Batak wetlands. Batak people in different areas cultivated either sawah "wet rice fields" or ladang "dry rice", and the Toba Batak, most expert in agriculture, would have migrated to meet demand in new areas. The increasing importance of rice had religious significance, increasing the power of the Batak high priests, who had responsibility for ensuring agricultural success.
Batak speak a variety of closely related languages, all members of the Austronesian language family. There are two major branches, a northern branch comprising the Pakpak-Dairi, Alas-Kluet and Karo languages, which are similar to each, and a distinctly different southern branch, comprising three mutually intelligible dialects: Toba, Angkola and Mandailing. Simalungun is an early offspring of the southern branch. Some Simalungun dialects can be understood by speakers of Batak Karo, whereas other dialects of Simalungun can be understood by speakers of Toba. This is due to the existence of a linguistic continuum that often blurs the lines between the Batak dialects. Batak dialect still influences the dialects in Medan city until now.
The Batak possess their own script known as the Surat Batak. The writing has chiefly ceremonial importance within traditional religious ceremonies, and was subject to little change for this reason. It is likely that the Batak people originally received their writing system from southern Sumatra.
Batak societies are patriarchally organized along clans known as Marga. A traditional belief among the Toba Batak is that they originate from one ancestor "Si Raja Batak", with all Margas descended from him. A family tree that defines the father-son relationship among Batak people is called tarombo. In contemporary Indonesia, Batak people have a strong focus on education and a prominent position in the professions, particularly as teachers, engineers, doctors and lawyers. Toba Batak are known traditionally for their weaving, wood carving and especially ornate stone tombs.
Before they became subjects of the colonial Dutch East Indies government, the Batak had a reputation for being fierce warriors. Today the Batak are mostly Christian with a Muslim minority. Presently the largest Christian congregation in Indonesia is the HKBP Christian church. The dominant Christian theology was brought by Lutheran German missionaries in the 19th century, including the well-known missionary Ludwig Ingwer Nommensen. Christianity was introduced to the Karo by Dutch Calvinist missionaries and their largest church is the GBKP (Gereja Batak Karo Protestan). The Mandailing and Angkola Batak were converted to Islam in the early 19th century. A significant minority of Batak people don't adhere to either Christianity or Islam, however, and follow traditional practices known as the agama si dekah, the old religion, which is also called perbegu or pemena.
The Venetian Niccolx de' Conti spent most of 1421 in Sumatra in the course of a long trading journey to Southeast Asia (1414â€"1439), and wrote a brief description of the inhabitants: "In a part of the island called Batech live cannibals who wage continual war on their neighbors.".
Sir Thomas Stamford Raffles in the 1820s studied the Batak and their rituals and laws regarding the consumption of human flesh, writing in detail about the transgressions that warranted such an act as well as their methods. Raffles stated that "It is usual for the people to eat their parents when too old to work," and that for certain crimes a criminal would be eaten alive: “The flesh is eaten raw or grilled, with lime, salt and a little rice.â€.
Junghuhn tells how after a perilous and hungry flight he arrived in a friendly village, and the food that was offered by his hosts was the flesh of two prisoners who had been slaughtered the day before, however he maintains that the Batak exaggerated their love of human flesh in order to frighten off would-be invaders and to gain occasional employment as mercenaries for the coastal tribes who were plagued by pirates.
Oscar von Kessel visited Silindung in the 1840s and in 1844 was probably the 1st European to observe a Batak cannibalistic ritual in which a convicted adulterer was eaten alive. Interestingly, his description parallels that of Marsden in some important respects, however von Kessel states that cannibalism was regarded by the Batak as a judicial act and its application was restricted to very narrowly defined infringements of the law including theft, adultery, spying or treason. Salt, red pepper and lemons had to be provided by the relatives of the victim as a sign that they accepted the verdict of the community and were not thinking of revenge.
Dutch and German missionaries to the Batak in the late 19th century observed a few instances of cannibalism and wrote lurid descriptions to their home parishes in order to raise donations. The growing Dutch influence in northern Sumatra led to increased Malay influence in coastal trade and plantations, pushing the Karo farther inland. Growing ethnics tensions culminated in the 1872 Karo Rebellion where the Karo were suppressed by Dutch and Malay forces. Despite this, Karo resistance to Dutch imperialism lingered into the early twentieth century. In 1890 the Dutch colonial government banned cannibalism in the regions under their control. Rumors of Batak cannibalism survived into the early 20th century but it seems probable that the custom was rare after 1816, due partially to the influence of Islam.
The Batak lands consist of North Sumatra province, excluding Nias island and the historically Malay kingdoms of the East coast. In addition, part of the Karo lands extend into modern-day East Aceh Regency in Aceh province, while parts of the Mandailing lands lie in Rokan Hulu Regency in Riau. Significant numbers of Batak have migrated in recent years to prosperous neighbouring Riau province.
To the south of North Sumatra are the Muslim Minangkabau of West Sumatra, while to the north there are various Muslim Acehnese peoples.
The various Batak cultures differ in their pre-colonial religious ideas as they do in many other aspects of culture. Information about the old religious ideas of the Mandailing and Angkola in southern Batakland is incomplete, and very little is known about the religion of the Pakpak and Simalungun Batak. For the Toba and Karo on the other hand the evidence in the writings of missionaries and colonial administrators is relatively abundant. Information on the traditional forms of Batak religion is derived mainly from the writings of German and Dutch missionaries who became increasingly concerned with Batak beliefs towards the end of the 19th century.
Various influences affected the Batak through their contact with Tamil and Javanese traders and settlers in southern Batakland, and the east and west coast near Barus and Tapanuli, in particular the large Padang Lawas temple complex in Tapanuli. These contacts took place many centuries ago and it is impossible to reconstruct just how far the religious ideas of these foreigners were adopted and reworked by the Batak. It is suggested that the Bataks adopted aspects of these religions, specifically Mahayana Buddhist, Shaivist, and Tantrist practices within their own customs.
The modern Indonesian state is founded on the principles of pancasila, which requires the belief in 'one and only God', the practice of either Protestantism, Catholicism, Islam, Buddhism or Hinduism, one of which must be entered on an individual's KTP. Traditional religions aren't officially recognised, and accordingly traditional religions are increasingly marginalised, although aspects of the traditional Batak religion are still practised alongside Christianity, and, to a lesser extent, Islam.
There are many different versions in circulation. These were formerly passed down through oral tradition but have now been written down in the local languages. There are also large collections of Batak tales collected by European scholars since the mid-19th century and recorded in European languages, mostly Dutch.
Related Sites for Batak
- Batak on Facebook | Facebook read Batak
- Suku Batak - Wikipedia bahasa Indonesia, ensiklopedia bebas read Batak
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