Diverse and colorful cultures. Culture is a human philosophy, while tradition is the product of philosophy. Culture is a method to live and develop, which is shared together in a group of people and inherited to subsequent generations. Culture is shaped by intricate elements from a complex system of religions, politics, languages, customs, tools, structures, clothes, and artworks.

The bond between the Madina community and nature is often articulated in many traditional expressions. These expressions are the records of their close relationship with the surrounding nature from thousand years of their civilization. Their close connection with nature suggests that nature is not dangerous and harmful for them but could be tamed for the welfare of their life.

Mandailing also has traditional houses called bagas godang. The Mandailing traditional houses are unique Architecture Houses. Bagas godang function as a king palace. In addition to a place for holding traditional ceremonies, bagas godang also functions as a shelter for the community members whose safety is guaranteed by the King.

The triangle cover on the front side of the staircase is called alo angin or tutup ari resembles bindu matogu as dalihan natolu symbols. The Mandailing traditional house is rich in ornaments such as Mata ni ari (sun), moon, star, Rudang (flower), Panji-panji, Raga-raga, Suncang duri, Jagar, Sipatomu-tomu, Podang (sword), Takar (coconut shell), Tanduk nihorbo (buffalo horn), Hand, Bindu, Bona bulu, and Alaman bolak. These ornaments possess their own meanings in the culture of Mandailing Natal. 

The bolang on Sopo Godang and bagas godang is made of by means of weaving, interlacing, and craving. Sheets of bamboos trimmed into various designs are used as the main weaving materials and fixed as tutup ari.

“These ornaments are mostly painted in na rara (red), na lomlom (black) and na bontar (white), which is closely related to the cosmology of Mandailing. Na rara symbolizes strength, courage and heroism, na bontar symbolizes chastity, honesty, and kindness; na lomlom symbolizes occult (supernatural) in animism known as Sipelebegu”.

Figure 1: Front view of Bagas Godang Traditional House

Source: by Anni Kholilah [1]

Figure 2: Front view of Bagas Godang Traditional House

Source: by Anni Kholilah [1]

The fact that these ornaments have their own meaning makes them an appealing object of scientific study. The modern Mandailing people, especially the youth, have mostly forgotten or neglected the legacy of their noble values. This study is expected to provide contemporary literature of the object studied. It is also expected to inform the Indonesian people, especially the Mandailing Natal community, about the meaning of the ornaments in Bagas Godang Mandailing Natal Traditional House [2]. 

The noble values are often referred to as holong dohot domu. Holong means loving each other and being kinds to other people. Domu means the unity of the people who are considered as one huta and one descendant. Domu is considered innate (na ni oban topak), also known as tumbaga holing naso ra sasa, something that has been imprinted on the heart and cannot be obliterated. The values are believed as the philosophy of life for the Mandailing people.

State of The Art

Literature reviews on the meaning of Ornament in Bolang Bagas Godang at Huta Godang Village, Ulu Pungkut Regency, Mandailing Natal, were first conducted to enrich the etymology and literature of this study. The ornaments of bagas godang and sopo godang in Mandailing Natal has previously been studied in some literature. However, the current study would significantly be distinct from the existing studies on this object.

Adat Budaya Mandailing dalam Tantangan Zaman (Mandailing Culture in the Modern Era), by H. Pandapotan Nasution, SH. 2005. This book discusses the culture of Mandailing community, starting from its territory to the influence of the modern world. In addition to huta as the place for the Mandailing people live, there is bagas godang traditional house as the king palace and the sopo godang as the customary hall or customary court [3].

Bolang – Ornamen Tradisional Mandailing (Bolang, Traditional Mandailing Ornaments), by: Edi Nasution. This book describes that the Mandailing ornaments are called bolang, which functions as symbols or emblems and convey profound meanings to the Mandailing community. Values, ideas, concepts, norms, rules, laws, and customary provisions depict in the ornaments provide foundation and guidance for their life.

Sejarah Suku Mandailing, Sumatera Utara (History of the Mandailing Tribe, North Sumatra), by Lani Ervina Savitri. Culture is a human philosophy, while tradition is the product of philosophy. A tribe is the highest socio-cultural unit entailing at least one or more clan (known as Mataruma in Ambon language). Batak tribe is one of the indigenous tribes in Indonesia which holds diverse cultures. There are more than on Batak tribes, which are divided based on their place of residents, such as Batak Toba, Batak Karo, Batak Simalungun, and Batak Mandailing [4]. These are the Batak tribes that reside in the Sumatera island. Mandailing is referred to as a tribe name and a region in Mandailing Natal Regency, North Sumatera. The Mandailing tribe resembles other Batak tribes in that they have a clan system and respect for their tradition. 

Mengenal banguna serta ornamen rumah adat daerah Mandailing dan hubungannya dengan perlambangan adat (Getting to know Mandailing traditional house ornaments and their connection with traditional symbols), by Drs. Oloan Situmorang. This book describes the traditional buildings and ornaments in Mandailing Natal. The Mandailing community has a rich traditional culture and obediently follow the rules issued by the King. They have high noble values and are very strict about the arranged rules. Costumery laws also set provisions and regulations for the community to adhere to. They are too very strict about traditional regulations and fair in establishing justice.

Arti perlambangan dalam seni ornamen pada rumah adat Mandailing (Meaning of symbols in ornamental arts at Mandailing traditional house), by Drs. Oloan Situmorang about fine arts such as sculpture and statues. The essence of ornamental art can still be applied in both carvings and mozaik. The use of ornament as decoration plays an important role in a traditional Mandailing house. It provides beauty to certain objects which are transmitted by the forces of other surrounding objects. Similarly, the creature spirits found in the Mandailing traditional houses are apparent in their noble culture.

Bentuk, Penempatan dan Makna Motif Ukiran Bagas Godang di Desa Huta Godang Kabupaten Madina Sumut (Shape, Placement and Meaning of Bagas Godang Carving Motifs in Huta Godang Village, Madina Regency, North Sumatra), by Fatimah, et.al.,The journal reported that among the carving motifs often found in bagas godang are plants and animals. Each carving motifs has its own meaning. The pucuk rebung symbolize dalihan natolu tradition while ulu nihorbo (buffalo head) symbolizes the responsibility of the bagas godang owner. Carving motifs also present on the poles of bagas godang, terrace wall, and windows. They are also carved on weapons, swords, tombstones and musical tools. 

Bentuk dan Fungsi Sopo Godang Tapanuli Selatan Mandailing Natal (Shapes and Functions of Sopo Godang in South Tapanuli, Mandailing Natal), by Anni Kholilah. Anni Kholilah’s research discussed the shapes and functions of Sopo Godang Sopo Sio Rancang Magodang or Sopo Godang. The buildings are supported with extensive pillars, which are odds in numbers with equal numbers to their stairs. Sopo Godang is built without walls to represent a democratic government in Huta. It functions as a place to store artworks or art tools such as Gordang Sambilan, Gendang Ogung, a place to hold the traditional convention, and a place to resolve traditional and judicial matters. It also functions as a guest house for outlanders who would spend the night in the village and place to hold an art event or tortor.

Kumpulan Catatan Lepas Tentang Mandailing (Collection of Notes about Mandailing), by Z. Pangaduan Lubis, et.al., This book discusses resistance lead by Sutan M Transur against the Dutch. Sutan Mangkutur was the former King of the huta godang. All the kings whose surnames are Lubis once ruled over the kingdoms found in Mandailing Julu, which is not far from the huta godang.

Research Design

The current study used a qualitative method, which is a method that examines the condition of natural objects. The sample, as research data source was collected using several data collection techniques. The data were then analyzed using an inductive or qualitative data analysis. The result would give more emphasis and clarity to the meanings of Bolang Bagas Godang (the ornaments of Bagas Godang) in Huta Godang Village, Mandailing Natal.

Location

The research location was Huta Godang Village, Ulu Pungkut District, South Panyabungan District, Mandailing Natal Regency, North Sumatra Province. 

Data Collection Technique

Data were collected to obtain the information relevant to the objects being studied and to achieve the research objectives. The following were several data collection techniques used in the present study:

• Observation: Observation is a way to collect data by making a direct observation in the research location. In this study, the observation was carried out by visiting Huta Godang Village, a village that still preserves a Bagas Godang

• Interviews: Interviews were also carried out to elicit verbal data on the meanings of Bolang Bagas Godang (the ornaments of Bagas Godang) in the village of Roburan Lombang and Huta Gulu Pungkut, Mandailing Natal. The interviewees were the customary chiefs whom the locals respected as elders and the descendants of the kings of the village

• Documentation: Documentation was used as a technique to collect evidence from the research location. The shapes of Bolang Bagas Godang as the evidence were documented in the form of videos and photographs

• Library Research: Library research was conducted to gather information on the meanings of Bagas Godang’s ornaments from the previous studies and to compare them with those in the present study

• Data Analysis Technique: The data were then analyzed qualitatively to provide and describe the facts of the objects being studied without any manipulation or modification of the data.

The Mandailing culture is characterized by its spoken language, written language, and customs. It is also characterized by a traditional house called Bagas Godang. Bagas Godang is a place where the kings of huta (villages) live. Those recognized as the members of Mandailing ethnic group are those whose blood relations to the group, regardless of where they live. One of Mandailing’s philosophies is “hombar do adat dot ibadat”, which means that custom and worship are inseparable [5].

Bagas Godang has a large yard called Alaman Bolak or Alaman Silang Se Utang, which means that safety is assured to a debtor running from a debt collector. When the person in debt runs to this place from threat, the conflict between the two must be stopped immediately and resolved to achieve peace.

Bagas Godang also functions as the residence of King Panusunan and King Pamusuk, namely the heads of huta. Traditionally, Bagas Godang symbolizes Bona Bulu, namely a huta which has already had a complete set of traditions, such as Dalihan Natolu. The building’s shape is rectangular with a roof made of palm fibers from Rumbia trees. It is built onto tall posts with an empty bottom space and a staircase with an odd number of steps.

The triangle roof side cover above the front staircase is called Alo Angin (gust) or Tutup Ari, which represents bindu matogu as dalihan na tolu. Bagas Godang has plenty of ornaments with the following symbols, and each has a different meaning depending on its shape.

Figure 3: Bagas Godang of Mandailing Natal

Source: by Anni Kholilah [1]

Figure 4: A staircase of Bagas Godang in Mandailing Natal

Source: Anni Kholilah [1]

Figure 5: Bolang, the ornaments on Tutup Ari of Bagas Godang, in Mandailing Natal 

Source: Anni Kholilah [1]

The meanings of the symbols are as follow:

• Sun: Sun symbolizes a righteous and wise king. A king in the Mandailing culture is expected to be like the Sun that shines and gives life to all creatures on Earth. He has to provide guidance to his people and lead them to the right way of life

• Moon: Moon indicates the presence of an indigenous astronomer who can predict nature based on lunar circulation. Based on his/her forecast, the locals will know the best days or months to plant rice, hold a wedding ceremony, go to war, or do other important activities

• Stars: Stars, as objects that shine the Earth, carry a significance in the Mandailing culture. Based on star movement, an indigenous astronomer in the village can predict rainfall and when other natural phenomena will happen. He/she then must inform other people in the village for their own benefit 

• Rudang (Flower): Rudang indicates that the village has already had the customary paraget, banners, and flags

• Panji-Panji (Banners): Banners show that the locals have already had the knowledge of patik, uhum, ugari and hapantunon

• Raga-raga (Bodies): Raga-raga suggests that one clan and another are united like one body or one system. Their relationship is mutual, and helping each other is a must

• Suncang Duri: Suncang duri signifies an obligation of villagers to serve a traveler coming into the village. When the traveler came to Sopo Godang, he/she must be served with food at mealtimes and provided with packed food before he/she leaves the place to continue the journey

• Jagar: Jagar indicates that a huta has already had a complete set of village apparatus. It has been set in the custom of mardalihan natolu and mar raja that huta madung narpasak marbalingkuhu

• Sipatomu-tomu: Sipatomu-tomu suggests that the kings of huta have to maintain holong dohot damu, namely love, unity, and solidarity.

• Podang (Sword): Podang indicates that the huta has been able to enforce laws. Authority in the huta is based on laws set by customary functionaries

• Takar (Coconut shell): Takar symbolizes equal and indiscriminative justice. In Dalihan Na Tolu, justice is likened to the tip of a coconut shell with the same three eyes

• Tanduk Ni Horbo (Buffalo Horn): Buffalo is a symbol of custom and kingdom in Mandailing culture. This animal is normally slaughtered in a big horja (ritual/cultural ceremony). Buffalos to be slaughtered are usually those with the horns’ length equals to the length of the elbow-the-end part of the hand. A buffalo with this characteristic is considered to be at an ideal age and at its strongest state. When a buffalo is slaughtered in a horja, everyone deserves to get a fair portion of its meat, determined in Mandailing custom. Buffalo was chosen as a symbol of Mandailing culture because it represents responsibility, willingness to die for its calves, adaptability in all kinds of weather and places (both land or water), ability to work hard day and night, and its extraordinary strength.

• Hands: Hands embody peace. They indicate that the huta is a peaceful place, and its people are safe from dangers because the cultural values are well-preserved

• Bindu: Bindu signifies a strong social foundation based on dalihan na tolu. Bindu is also called pusuk ni robung

• Bona Bulu (Independent Land): Bona Bulu indicates that the village has become an independent land since it has already had namora natoras, suhut, bayo-bayo, datu, sibaso, ulu balang, and the King of the huta as the role model of the people

• Hala and Centipede: Hala and centipede symbolize poison, suggesting that the customary laws are highly strong and fair to everyone

• Ulok (Snake): Ulok represents greatness and glory

• Amporik (Bird): Amporik symbolizes activities done by the locals for a living, such as going to the paddy field in the morning to work and returning home in the evening

• Scale: The scale represents justice for the community itself

• Loting: Loting also represents activities to earn a living

• Plates: Plates indicate an obligation of the locals to feed a traveler coming to Bagas Godang and provide him/her with packed food before he/she continues the trip

• Burangir (Betel Leaf): Betel leaf indicates the locals’ obligation to ask for King Namora Natoras’s opinions and obtain his permission for anything related to the implementation of traditional ceremonies and rituals 

• Bondul Naopatn: Bondul Naopatn embodies provisions of a case. Any issue that arises in the village will be resolved at Sopo Godang (traditional court hall) by namora natoras, and the decision made must satisfy all parties, including the litigants

• Alaman Bolak (The pay-off-debt yard): Alaman bolak or alaman silangse utang embodies a king’s authority. If a thief or a person under threat runs to alaman bolak for protection, the person will get the salvation here, and the other party who is in conflict with him/her must immediately stop the conflict. The person committed the crime, however, will face a fair trial at the traditional court hall

• Horis:Horis represents prosperity, safety, and peace. This means that a king and his people in the huta are living in harmony and safe from any kind of danger

• Goncip:Goncip symbolizes the duties of a king to maintain peace and enforce fair laws

• Bintang natoras: Bintang natoras symbolizes the founder of the huta, who simultaneously serves as the head of the government and customary chief, supported by hulu balang, bayo nagodang, datu, and sibaso

• Lading/upak:Lading/upak signifies preparedness. It is a sharp object that plays an important role in a number of the locals’ daily activities. It can also be used as a weapon for hunting in the forest

• Gimbang: Gimbang indicates the King’s social awareness level, in which King’s possessions, such as a large paddy field or food supply, are the source of aid for those in need

• Manuk Nabontar (White Chicken):Manuk Nabontar represents a severe punishment. In Mandailing culture, punishments apply to anyone violating the customary laws. One example of the violations is marrying a person from the same clan. The violator will have to slaughter a buffalo, share its meat to the people in the village, and set free a white chicken. The person will also be required to permanently leave the village and is strictly prohibited from keeping contact with other group members because his/her status as a member of the ethnic group has been completely removed

All of these are the meanings of the ornaments on the cover of Bagas Godang, implying that each ornament is chosen carefully because it carries a specific meaning. A deliberative meeting involving all elements of the community was held prior to choosing the ornaments to be displayed on Sopo Godang.

Bagas Godang is a traditional Mandailing house with a distinctive construction. The building has a rectangle shape and is supported by large logs in an odd number. It has several rooms, namely the front room, living room, bedroom, and kitchen. There are traditional wooden ornaments (decorations) in various shapes on Tutup Ari (cover) of Sopo Godang (Traditional Court Hall) and Bagas Godang (King’s Residence).

Those traditional Mandailing ornaments are called Bolang, namely symbols carrying highly deep and significant meanings for the Mandailing people. These ornaments contain values, ideas, concepts, norms, rules, laws, and customary provisions that serve as a foundation and guidance for the people. There are three types of Bolang on Tutup Ari, namely plants, animals, and daily life tools.

Ornaments on Sopo Godang and Bagas Godang were made by weaving and carving. The materials used were bamboo sheets that had been woven in certain shapes, which were then attached to the cover. The ornaments’ colors are mostly red, black, and white, which have specific meanings in the Mandailing culture. Red symbolizes strength, courage, and heroism; white symbolizes purity, honesty, and kindness; and black symbolizes occultation in an animist belief, called Sipelebegu. The sense of shared responsibility in dalihan na tolu naturally arises within the Mandailing people as a result of the sense of unity they have.

The locals have high noble values and inner strength, and the values have been embedded in the society itself. They were passed from their ancestors and are appropriate for the life of an individual and the community. The values have become customs that are preserved to achieve a harmonious life.

Acknowledgment

This paper is part of the research project supported by the Kementerian Riset dan Teknologi/Badan Riset dan Inovasi Nasional (RISTEKBRIN) (Ministry of Research and Technology / National Research and Innovation Agency) via Deputy for Strengthening Research and Development Sector. Thanks to our college Institut Seni dan Budaya Indonesia (ISBI) Aceh. We really thankful for a good cooperation, without the grant this paper would have not possible to be published in the present form.

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2. Nasution, Pandapotan. Mandailing culture in the challenges of the age. North Sumatra: PORKALA, 2015.

3. Harahap, Hamidy Basyral. Madina madani, 2004.

4. Situmorang, Oloan. The meaning of symbols in the ornamental art of Mandailing traditional houses. CV Angkasa Wira Usaha, 1979.

5. Situmorang, Oloan. Recognizing traditional house buildings and ornaments in the Mandailing region and their relationship with customary mining. CV Angkasa Wira Usaha, 1979.