this Aksara Karo is ancient aksara utilized by public Karo, however at the moment its use very very limited even seldom is applied again.
Saturday, July 19, 2008
Aksara Karo
this Aksara Karo is ancient aksara utilized by public Karo, however at the moment its use very very limited even seldom is applied again.
Merdang Merdem
Merdang Merdem or Kerja Tahun is a celebration of tribe Karo in Kabupaten Karo. It is said merdang merdem is routine activity every year usual is executed after event is planting paddy in rice field completed. The celebration is part of thanks utterance to the Creator because activity plants paddy had past. Escorted prayer that the paddy crop is blessed so that free of pest and yields copious crop. Moment entangling all member of the kampong usually also is exploited muda-mudi as place looks for couple. Every event of merdang merdem usually is toned up with drum guro-guro aron that is event of traditional dance of Karo entangling couple muda-mudi. Every district in Tanah Karo celebrates merdang merdem in different. District of Munte celebrates merdang merdem at day ke-26 beraspati deme calendar of usual Karo fallen in juli.
It is said, party as of the kampong so hilarious so that its(the celebration stripper to six days where every day has different meaning.
* First day, cikor-kor.
The day is initial part of preparation greets merdang merdem marked with activity to look for choirs, of a kind usual insect at subterranean. Generally its(the location below(under trees. At that day all residents go to farm to look for choirs to be made lauk food at that day.
* Second day, cikurung.
As does at first day of second day is marked with activity to look for cage in farm or rice field. Cage is animal living in wetland or rice field, usualy is made lauk by public Karo.
* Third day, ndurung.
Day third is marked with activity to look for nurung, mention for fish, in rice field or river. At that day resident one kampongs eats with lauk fish. Fish catched usually nurung mas, lele which usualy is called as sebakut, kaperas, eel.
* Fourth day, mantem or motong.
Day is one day nearing day celebration of top. At that day kampong resident cuts cow, buffalo, and pig to be made lauk.
* Fifth day, matana.
Matana mean day celebration top. At that day all residents is each other visit its(the consanquinity. Each time pays a visit all menus which have been collected semenjak day cikor-kor, cikurung, ndurung, and mantem is served. At the time of the all residents brightens up. Crop has run carefully and activity to plant paddy have also completed is executed. Center celebration usually in plaza or usualy is called as kiosk, a kind of hall place of celebration of party. Event of disitu is toned up with drum guro-guro aron where muda-mudi which have been decorated with custom clothes to do traditional dance. Celebration is not only celebrated by kampong resident but also consanquinity from outside kampong be invited adds situation increasingly glorious. At that day heaviest work is eating. Because each time pays a visit to its(the order consanquinity house is obliged to eat.
* Sixth day, nimpa.
That day is marked with activity to make cimpa, food typical of Karo, usualy is called as lepat. Cimpa its(the base goods is whole-wheat, demerara, and scar coconut. Cimpa tesebut usually besides for additional dish after eating. Incomplete likely merdang merdem without presence cimpa. For other district in Tanah Karo activity of nimpa is changed with ngerires that is event of making rires which in language indonesia called as lemang. Cimpa or lemang its(the endurance is sufficiently long, still good to eaten even have been two-day the duration. Therefore cimpa or rires suited for made [by] present for guest when return.
* Seventh day, rebu.
The day is last day from with refer to party six day befores. At the day there is no activity done. Guests has returned to its(the provenance. All populating residents in house. Event of kunjung-mengunjungi had past. Go to rice field or farm also prohibited at that day. As does meaning of rebu itself with the meaning not is each other admonish, that day is day x'self soothing after during six days celebrates. Having immeasurable impression ready to stick at heart each kampong resident. Day tomorrow has waited to return to does activity as days usually.
It is said, party as of the kampong so hilarious so that its(the celebration stripper to six days where every day has different meaning.
* First day, cikor-kor.
The day is initial part of preparation greets merdang merdem marked with activity to look for choirs, of a kind usual insect at subterranean. Generally its(the location below(under trees. At that day all residents go to farm to look for choirs to be made lauk food at that day.
* Second day, cikurung.
As does at first day of second day is marked with activity to look for cage in farm or rice field. Cage is animal living in wetland or rice field, usualy is made lauk by public Karo.
* Third day, ndurung.
Day third is marked with activity to look for nurung, mention for fish, in rice field or river. At that day resident one kampongs eats with lauk fish. Fish catched usually nurung mas, lele which usualy is called as sebakut, kaperas, eel.
* Fourth day, mantem or motong.
Day is one day nearing day celebration of top. At that day kampong resident cuts cow, buffalo, and pig to be made lauk.
* Fifth day, matana.
Matana mean day celebration top. At that day all residents is each other visit its(the consanquinity. Each time pays a visit all menus which have been collected semenjak day cikor-kor, cikurung, ndurung, and mantem is served. At the time of the all residents brightens up. Crop has run carefully and activity to plant paddy have also completed is executed. Center celebration usually in plaza or usualy is called as kiosk, a kind of hall place of celebration of party. Event of disitu is toned up with drum guro-guro aron where muda-mudi which have been decorated with custom clothes to do traditional dance. Celebration is not only celebrated by kampong resident but also consanquinity from outside kampong be invited adds situation increasingly glorious. At that day heaviest work is eating. Because each time pays a visit to its(the order consanquinity house is obliged to eat.
* Sixth day, nimpa.
That day is marked with activity to make cimpa, food typical of Karo, usualy is called as lepat. Cimpa its(the base goods is whole-wheat, demerara, and scar coconut. Cimpa tesebut usually besides for additional dish after eating. Incomplete likely merdang merdem without presence cimpa. For other district in Tanah Karo activity of nimpa is changed with ngerires that is event of making rires which in language indonesia called as lemang. Cimpa or lemang its(the endurance is sufficiently long, still good to eaten even have been two-day the duration. Therefore cimpa or rires suited for made [by] present for guest when return.
* Seventh day, rebu.
The day is last day from with refer to party six day befores. At the day there is no activity done. Guests has returned to its(the provenance. All populating residents in house. Event of kunjung-mengunjungi had past. Go to rice field or farm also prohibited at that day. As does meaning of rebu itself with the meaning not is each other admonish, that day is day x'self soothing after during six days celebrates. Having immeasurable impression ready to stick at heart each kampong resident. Day tomorrow has waited to return to does activity as days usually.
Empire Existence Haru-karo
Empire of Haru-Karo starts to become big empire in Sumatra, but unknown surely when forming. However, Brahma Putra, in its(the book " Karo from Jaman to Jaman" tells that at century 1 Masehi there [are] empire in North Sumatra which its(the king so called " Protactinium Lagan". Visit from the name is language coming from tribe Karo. Is it possible that during the period empire of emotion there [are]?, this thing still requiring research is more lanjut(Darman Prinst, SH : 2004)
Empire of Haru-Karo is known to grows and grows in the some breath with empire Majapahit, Sriwijaya, Johor, Malaka and Acheh. Proven by empire of Haru have ever battled with the empires.
Empire of Identical emotion with tribe Karo,yaitu one of tribe in Nusantara. During his(its golden, empire of Haru-Karo starts Achenese of finite Besar to river Siak in Riau. Existence Haru-Karo in Acheh for certain with a few name of countryside over there coming from language Karo. For Example King Tantalum ( Now Banda Aceh), Tantalum Binjei in East Acheh, Rock Tantalum, Nature Tantalum, Tantalum Lubok, Kuta Laksmana Mahmud, Tantalum Cane, Blang Kejeren, and other. ( DPrinst, SH: 2004)
There is tribe Karo in Big Acheh which in Acheh patois called as Karee. Existence of tribe Haru-Karo in this Acheh confessed by H. Muhammad Said in its(the book " Acheh Along The Length Of Century", ( 1981). He(she emphasizes that Big Acheh aborigin is descendant alike Batak. But is not explained descendant from batak such the aborigin. Meanwhile, H. M. Zainuddin in its(the book " Tarikh Aceh and Nusantara" ( 1961) told that in Big Acheh dale is beside [by] Kerajaan Islam there are empire of batak Karo. its(the Selanju it is mentioned that aborigin or native from Ke-20 Mixed residence with tribe Batak Karo ysng in Achenese called as batak Karee. Brahma Putra, in its(the book " Karo Sepanjang Zaman" tells that last king of tribe Karo in Big Acheh is Manang Ginting Suka.
Group of karo in Acheh then changes name to become " The Lhee Reutoih" or the three hundred. Naming that way related to event of dispute between tribes Karo with Hindu tribe over there agreed on finalized with duel. Three of hundred ( 300) people tribe Karo will quarrel with four hundred ( 400) people Hindu tribe in an esplanade. This reconcilable duel and after the time/date of that is tribe Karo conceived of clan three hundred and the Hindu called as the four hundred.
Then day happened intertribal mixing of Karo with Hindu tribe and they conceived of the Jasandang. Other faction is Kaum Imam Pewet and Kaum Tok Batee which is tribe mixture pendatang, like: The Hindu, Arab, Persian, and other.
Empire of Haru-Karo is known to grows and grows in the some breath with empire Majapahit, Sriwijaya, Johor, Malaka and Acheh. Proven by empire of Haru have ever battled with the empires.
Empire of Identical emotion with tribe Karo,yaitu one of tribe in Nusantara. During his(its golden, empire of Haru-Karo starts Achenese of finite Besar to river Siak in Riau. Existence Haru-Karo in Acheh for certain with a few name of countryside over there coming from language Karo. For Example King Tantalum ( Now Banda Aceh), Tantalum Binjei in East Acheh, Rock Tantalum, Nature Tantalum, Tantalum Lubok, Kuta Laksmana Mahmud, Tantalum Cane, Blang Kejeren, and other. ( DPrinst, SH: 2004)
There is tribe Karo in Big Acheh which in Acheh patois called as Karee. Existence of tribe Haru-Karo in this Acheh confessed by H. Muhammad Said in its(the book " Acheh Along The Length Of Century", ( 1981). He(she emphasizes that Big Acheh aborigin is descendant alike Batak. But is not explained descendant from batak such the aborigin. Meanwhile, H. M. Zainuddin in its(the book " Tarikh Aceh and Nusantara" ( 1961) told that in Big Acheh dale is beside [by] Kerajaan Islam there are empire of batak Karo. its(the Selanju it is mentioned that aborigin or native from Ke-20 Mixed residence with tribe Batak Karo ysng in Achenese called as batak Karee. Brahma Putra, in its(the book " Karo Sepanjang Zaman" tells that last king of tribe Karo in Big Acheh is Manang Ginting Suka.
Group of karo in Acheh then changes name to become " The Lhee Reutoih" or the three hundred. Naming that way related to event of dispute between tribes Karo with Hindu tribe over there agreed on finalized with duel. Three of hundred ( 300) people tribe Karo will quarrel with four hundred ( 400) people Hindu tribe in an esplanade. This reconcilable duel and after the time/date of that is tribe Karo conceived of clan three hundred and the Hindu called as the four hundred.
Then day happened intertribal mixing of Karo with Hindu tribe and they conceived of the Jasandang. Other faction is Kaum Imam Pewet and Kaum Tok Batee which is tribe mixture pendatang, like: The Hindu, Arab, Persian, and other.
The Beautiful Karo
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TonggingTongging juga terletak di tepi Danau Toba di bahagian Utara dekat air terjun Sipisopiso. Dari sini kita lebih memuaskan pemandangan seluruh Danau Toba. |
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Barusjahe dan PeceranDisini juga sama dengan kampung yang lain, dan seperti di kampung Lingga. |
 | Danau Lau KawarDanau ini terletak dikaki gunung berapi Sinabung, kira-kira 27 km dari Kabanjahe. Pegunungan disekitarnya dan air danau itu masih bersih dan jenih. |
Air terjun SikulikapAir terjun ini banyak dikunjungi oleh parawisata lokal terletak kira-kira 51 km dari Medan. |
 | Lau DebukDaerah ini terletak kira-kira 60 km dari Medan arah Berastagi di kaki gunung berapi Sibayak. Dan disini terdapat air panas yang sangat berkhasiat untuk penyakit kulit. |
Batak Wedding Ceremonies
Batak Traditions
Toba Lake, North Sumatera
Tor Tor, Batak Toba Traditional Dance
Ulos
Post Wedding
Batak is a tribe that originally lives in Northern part of
Dalihan Na Tolu is the principle tradition of Batak. It is a triangle bond between brothers, sisters, and brothers of the mother. In a Batak wedding ceremony dalihan na tolu of the groom and dalihan na tolu of the bride will be involved. Terre is a Batak Toba. The Batak wedding traditions, as follow, are based on Batak Toba traditions.
Toba Lake, North SumateraPre-wedding
This phase starts with searching for a Batak woman. Batak grooms have to search among the other 451 marga, clan, for a wife since the tradition stipulates that a man may not marry a woman from his own clan. In Batak traditions, it is taboo for a woman coming initially to a man. Both being in love and decided to get married, the next step is marhusip, which is having the groom’s representative visiting the bride’s family. However, since a Batak can only marry another Batak, Steve has to be adopted by a willing Batak clan and thereby marry a Batak wife according to tradition. Steve will be adopted by Gultom family and receive Gultom as his Batak marga.
At marhusip, the groom and his Batak family (core family) will visit the bride’s family to discuss ensue between the two families to determine if everyone is in agreement with the marriage, what the dowry will be, where the wedding will be held, how many people will be invited, what the wedding will cost, and who will pay for it. Men and women are separated during these discussions, with the men making all the decisions.
Once an agreement has been achieved, the next ceremony is called marhata sinamot. Somehow this ceremony is similar to the marhusip discussion but dalihan na tolu of the groom and the bride are involved.
The main step of pre wedding is martumpol, the engagement. This ceremony takes place in a church. The groom and the bride vow their desires to get marry and promise to build a Christian family in front of the church elders and dalihan na tolu of both. After martumpol each family get together at their own place to prepare their parts for the wedding ceremony. The ceremony is called martonggo raja by the groom’s side and marria raja by the bride’s side. In a Batak wedding, families are the wedding organizers. The families will discuss about details, such as who will be raja parhata (master of ceremony), the representative at giving the gifts, the representative at receiving the gifts, the timetable, etc.
Tor Tor, Batak Toba Traditional DanceThe Wedding
The wedding day is started with marsibuhai-buhai, having breakfast together at the bride’s. The groom will take the bride to the church for a holy matrimony. Afterwards the bride, the groom, and the families will have a Batak wedding ceremony. Typical affirmation of Batak wedding is as follow:
The wedding is attended by dalihan na tolu and neighbours of the groom and the bride.
The groom’s family gives the bride’s family Namargoar ni juhut, A head, some ribs, a tail part of a cow, a buffalo, or a pig that are arranged and cooked in Batak style. The bride’s family then gives the groom’s family dengke, some goldfish that are cooked in Batak style. These gifts are exchanged before lunch.
Somba ni adat and somba ni uhum, offerings usually money, will be given by the groom’s family to the bride’s.
At least five ulos, traditional Batak cloth like a sarong, ulos na marhadohoan (meaning ulos that is produced for a special occasion) will be given by the bride’s family to the groom’s. The newlyweds will receive at least two ulos holong (meaning ulos that is given based on love) from the parents and the families.
UlosPaulak Une is a visiting ceremony when the groom and his core family come to hula-hula, the bride’s family, to show their honours and respects to the bride and her family in protecting the bride’s virginity. Through this tradition, Batak parents educate their children to not having sex before marriage, which also follows the teaching of Bible. If the bride is no longer a virgin, the visiting ceremony will still be completed but called paulak boru.
Maningkir Tangga is a consequent visiting of the bride’s family to the newlywed’s house. This is sort of an informal one, like a casual visiting. Its purpose is to strengthening the relationship between the groom and the parents in law, showing love of the parents to their daughter and to observing how well the groom and his family taking care their daughter.
ULOS RAGI HOTANG
 Ulos Ragi Hotang is the Batak name given to this ceremonial mantle or shawl which is worn at a ceremony announcing the birth of a boy or at a wedding. At the wedding, the groom�s father drapes the cloth over the shoulders of the bride and groom and wishes them happiness and a large family. Woven on a backstrap loom in the Lake Toba region of Northern Sumatra, the central area has a stippled motif which represents rattan bark dyed into the cotton warp threads and gold threads woven into the inner border. The outer border (see enlargement) of floating (supplementary weft) decoration was added during the weaving. This photograph does not do justice to the beauty of this collector's piece. The dimensions are 67 inches long by 39 inches wide. |
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