Artykuły w czasopismach na temat „Missions to Toba-Batak (Indonesian people)”

A secondary burial practice known as Mangongkal Holi originated in the Toba Batak people. For hundreds of years, the Toba Batak tribe has incorporated this ceremony completely. Mangongkal Holi, unlike other Indonesian burial customs that have been successful in attracting tourists like the Ngaben and Rambu Solo celebrations, is going through an existential crisis, as evidenced by the somewhat less intense manner in which it is currently being practiced. The purpose of this study is to examine how the discourse around the Mangongkal Holi rite contributes to the development of Toba Batak cultural identity. In-depth interviews with Toba Batak tribal members served as the source of the research's data, along with a literature review. This study uses Ernesto Laclau's insight analysis as its analytical framework. According to the findings, the Mangongkal Holi ritual was articulated into four nodal points: reverence for ancestors, indifference to other religions, prestige, and unity. Based on the subject position analysis, the individuals from Jakarta Toba Batak demonstrate that there is a contingency of identity for Jakarta Toba Batak in the Mangongkal Holi discourse brought on by the individual's involvement with traditional institutions. The Mangongkal Holi rite seeks to promote clan harmony among those Jakarta Toba Batak people who have a close relationship with adat. It is no longer relevant to the social reality of Jakarta, which stresses efficiency in all aspects of life, such as time and money efficiency, for Jakarta Toba Batak people who are far from the Mangongkal Holi ceremony.

Since the time of their ancestors, the Toba Batak Indigenous People have known a mutually agreed upon norm/rule that serves as a guide in living their lives. The Toba Batak Indigenous People have long had an arrangement that functions to enforce the norms/rules that have been in force in their community if there is a violation of the mutually agreed norms. The Toba Batak Indigenous Criminal Law contains noble values ​​regarding the purpose of the criminal law being created. The National Criminal Law System, which we now know in general, is regulated in the recently published Criminal Code (KUHP), which is the result of the work of the Indonesian people with a national and customary character who seeks to break away from colonial values. further study its application. This research is a normative legal research using statutory and conceptual approaches to achieve a research objective which is to harmonize the values ​​of the Toba Batak customary criminal law with the values ​​of national criminal law.

Budaya asing yang masuk ke tanah Batak di Sumatera Utara, Indonesia, membawa pengaruh yang besar bagi perkembangan musik Batak Toba atau Uning-uningan, yaitu ansambel hasil transformasi antara Gondang Hasapi yang terdiri atas Sarune Etek, Hasapi Doal, Hasapi Ende, Garantung, serta Hesek, dengan Gondang Sabangunan/Bolon (Taganing, Ogung (Gong), Odap, dan Hesek serta Sarune Bolon). Dalam perkembangan zaman ini, sebagian besar acara adat Batak Toba menyajikan konsep musik Uning-uningan dengan iringan keyboard, bahkan dalam banyak situasi, ketika terdapat keterbatasan dana di dalamnya, otomatis ada ruang yang besar bagi pemain organ tunggal untuk mengaplikasikan repertoar-repertoar musik Uning-uningan hanya dengan keyboard-nya. Hal tersebut tentunya memberikan pengaruh negatif bagi eksistensi musik tradisional Batak Toba ini. Alhasil pengaruh yang terjadi akibat budaya Barat mampu menarik minat masyarakat Batak Toba, sehingga masyarakat Batak Toba lebih menyukai konsep musik Uning-uningan dengan iringan keyboard. Oleh sebab itu, keprihatinan penulis sekaligus komposer dalam menanggapi pengaruh akulturasi terhadap eksistensi musik tradisi Batak Toba dituangkan dalam komposisi musik dengan judul “Belenggu Benalu”. Melalui komposisi musik ini penulis berharap masyarakat Batak Toba, khususnya para musisi Batak sadar dan turut berpartisipasi dalam melestarikan serta menjaga Uning-uningan dan musik tradisional Batak lainnya sebagai salah satu identitas dari keragaman seni dan budaya Indonesia. Foreign culture that enters Batak land in North Sumatera, Indonesia, has a great influence on the development of the Batak Toba music or Uning-uningan (an ensemble transformed between Gondang Hasapi consisting of Sarune Etek, Hasapi Doal, Hasapi Ende, Garantung, as well as Hesek and Gondang Sabangunan/Bolon (Taganing, Ogung (Gong), Odap, Hesek and Sarune Bolon). Nowadays, most of the traditional Batak Toba ceremonials present the concept of Uning-uningan music with keyboard accompaniment, especially in the situations that there is a budget limitation which gives a large space for single organ players (keyboardist) to apply Uning-uningan musical repertoires only with an instrument (i.e. the keyboard). This certainly gives negative influence on the existence of the Batak Toba traditional music. As a result the influence that happened because of the western culture makes the people of Batak Toba prefers the musical concept of Uning-uningan with keyboard accompaniment. Therefore, the concern of the author and composer in responding to the influence of acculturation on the existence of Batak Toba traditional music is outlined in musical composition entitled “Belenggu Benalu”. Through this music composition hopefully the people of Batak Toba, especially Batak musicians are aware and participate in preserving and maintaining Uning-uningan and other traditional Batak music as one of the identities of the Indonesian art and culture diversity.

AbstractIn this article, Indonesian theologian Batara Sihombing analyses the place and function of wealth among the Toba Batak of Northern Sumatra, the people into whom he was born. After surveying the Batak kinship system and the Batak people in general, Sihombing reflects on the three highest ideals of the Batak people and provides a number of proverbs which point to the centrality of wealth and honor in Batak culture. In a third section of his essay, Sihombing reflects on the practices of auction, patronage and corruption among the Batak, and offers a strong critique of each in the light of Scripture and Christian principles.

Objective: The Toba Batak people in Indonesia have poems that tell about their belief in the natural environment. Sitor Situmorang is a great Indonesian poet from Batak Toba. This study aims to represent the eco-theology of the Toba Batak community as stated in the mystical poems of Sitor Situmorang. Method: This research is qualitative research using ethnographic approaches and interactive models for data analysis techniques. Qualitative research focuses on an in-depth understanding of human behavior, beliefs, and interactions, often by gathering rich narrative details. The ethnographic approach involves researchers who dive directly into the community or context under study to observe and interpret cultural phenomena. Interactive models in data analysis techniques refer to the continuous cycle of data collection, analysis, and interpretation to refine theory and understanding iteratively. Results: The results showed that the natural environment is believed to be controlled by Debata Mulajadi Nabolon and Si Boru Deakparujar (God of Earth, Land, Forest) who taught their descendants to care for the earth and its contents. The Toba Batak people consider land, water, and forests inseparable from human life. Sitor Situmorang's mystical poems became transformative literature used to explore awareness of the natural environment through an ecological vision of human existence in harmony with nature. Conclusions: The belief of the Toba Batak people in Debata Mulajadi Nabolon and Si Boru Deakparujar influenced their views on the importance of maintaining harmony with nature. The mystical poems of Sitor Situmorang are recognized as literary works that play a role in making people aware of the importance of ecological vision and human survival side by side with nature.

Indonesia has a variety of local languages, which is the Batak Toba language. This time, there are still some Batak Toba people who do not know speak Batak Toba language fluently. Nowadays, desktop based dictionary is one of reference that very efficiently used to learn a language and also to increase vocabulary. In making the dictionary application, string matching can be implemented for word-searching process. String matching have some algorithm, which is Berry – Ravindran algorithm and Zhu-Takaoka algorithm and will be implemented on the dictionary application. Zhu-Takaoka algorithm and Berry – Ravindran algorithm have two phases, which are the preprocessing phase and the searching phase. Preprocessing phase is a process to make the shifting values according to in pattern that input by user. To know the shifting value with Zhu-Takaoka algorithm, it’s need Zhu-Takaoka Bad Character (Ztbc) and Boyer-Moore Good Suffix (Bmgs). Then, Ztbc will be compared to Bmgs to get the maximum value of them that will be set as shifting value. While Berry-Ravindran algorithm, to know the shifting value is needed Berry-Ravindran Bad Character, which the two characters right of the text at the position m + 1 and m+ 2, is needed to determine the shifting value, where m is length of the pattern.

AbstrakSetiap bahasa bersifat unik. Bahasa mempunyai caranya masing-masing untuk menyampaikan maksudnya. Bahasa Indonesia mempunyai caranya sendiri yang berbeda dari bahasa Batak, meskipun kedua bahasa ini berada pada wilayah yang sama, yaitu teritori Indonesia. Kedua bahasa ini mempunyai karakteristik masing-masing dalam hal menyampaikan pemikirannya. Makna dalam suatu bahasa dapat dinyatakan secara implisit dan secara eksplisit. Mengimplisitkan makna, maksudnya adalah tidak menyatakan makna tertentu secara jelas, baik melalui kosa kata atau gramatika bahasa itu akan tetapi makna itu dipahami oleh pembaca. Makna yang dieksplisitkan, yaitu makna yang dinyatakan dengan kosa kata atau dengan struktur bahasa itu sendiri. Suatu makna dinyatakan secara eksplisit atau implisit tergantung pada konteks atau ketersediaan kosa kata pada sebuah bahasa. Menyatakan makna secara eksplisit dapat menghindarkan ambiguitas, ketidakjelasan dan kesalahpahaman. Akan tetapi mengekpresikan makna secara eksplisit berulang-ulang dapat menyebabkan sepertinya membodohi pembaca, seakan pembaca tidak mengetahui topik yang sedang dibicarakan atau juga dapat membuat tulisan itu membosankan. Data yang digunakan pada kajian ini adalah Patik Ni Debata Nasampului Dohot Lapatanna untuk data bahasa Batak dan Dasa Titah untuk bahasa Indonesia. Pada kajian ini dapat dilihat bahwa Bahasa Batak pada umumnya mengeksplisitkan maknanya dibanding dengan bahasa Indonesia. Tujuan dari kajian ini adalah untuk memberi gambaran karakteristik bahasa Batak dan Bahasa Indonesia khususnya dalam hal mengekspresikan maknanya. Kata Kunci: Implisit, eksplisit, padanan kata, karakteristik bahasa AbstractEvery language is unique. Language has a specific way to state its idea. The Indonesian language has its way that differs from the Batak language in conveying their meaning, eventhough both belong to the same region, that is Indonesian territory. These two languages have their specific characteristics in expressing their thoughts. Meaning in a language can be defined implicitly and explicitly. To explain a meaning implicitly means that the meaning is expressed without using a particular word and a language structure, but the reader understands it. To tell a meaning explicitly implies that the meanings are expressed by using a word or by the language's structure. To convey the meaning explicitly or implicitly depends on thecontext or by some cirstumstaces and the lexicon's availability in a language. To express a meaning explicitly may avoid ambiguity, vagueness, and misunderstanding. But, describing the meaning explicitly all the time may cause ignorant, as if other people know nothing about the topic of the discussion. The data used is taken from Patik Ni Debata Nasampului Dohot Lapatanna for Batak Language and Dasa Titah for the Indonesian language. This writing shows that the Batak language uses straightforward way more in comparison to the Indonesian language. This study aims to draw a characteristic of the Batak language and Indonesian language, especially in expressing their meaning. Key words : Implicit, Explicit, equivalence, language characteristics

A dialect can effect how a word prounounced diffferently. This study aimed to see how local languages affect Indonesian dialects among people who are still actively using their local languages such as Javanese language, Batak mandailing language, Batak Toba language and Malay. They live in Percut Sei Tuan District of North Sumatra. The research used Qualitative approach. The Informants of the research were taken based on the research data needed. The informants were given a list of 200 vocabularies to be pronounced taken from theory of Swadesh. it was obtained with various dialects in pronouncing indonesian words, there are 161 vocabularies that pronounced diffenerently by the informants but it was still able to understand. The local languages have effects on pronouncing Indonesian word. The diffenrent pronounciation was categorized as subdialect difference. it was at the level of 37,5 (31% - 50% = considered subdialect difference).

Indonesia is known as the country "Bhinneka Tunggal Ika" that means unity in diversity also symbolizes the unity of the NKRI which is strong and sturdy even though it consists of different backgrounds. Ethnic language is one type of diversity that Indonesian have. In heterogeneous societal structures, language clashes are an unavoidable phenomenon especially in big cities. Language attitudes are tested especially in groups of teenagers. If the speech community does not have a strong language attitude, it will certainly have an impact on language retention. One of the ethnic groups that experienced in this phenomenon was the Batak Toba ethnic group as the urban people in Batam. The aim of this study is to describe the occurrence of the understanding of the Batak Toba adolescents in Batam City in terms of lexicon mastery related to body parts. To get the data on the level of understanding of respondents, as many as 45 lexicon data were tested through a questionnaire to respondents aged 12-18 years who numbered 50 people, and the results were further described. The results showed that there was a decrease in understanding in the group of adolescents towards the body language lexicon of the Batak Toba language. The majority of respondents only heard of the lexicons but did not know the references. This is evidence of the gap in ethnic language understanding between parents and adolescents. This understanding gap is a result of the lack of learning or use of ethnic language in the family. If this condition is then left alone, it is certain that the lexicon will become extinct because it will disappear from the entity's understanding of the speaker.

The Development Plan of Sibisa Lake Toba Tourism Area as The National Strategic Area for Tourism by performing a land conversion on protected forests and communal lands had stirred up a problem dilemma regarding the resistance from indigenous people around Toba Lake. It is crucial to be questioned, whether the conversion policy of protected forests and communal lands by the Indonesian Government to develop Sibisa Danau Toba Tourism Area is in accordance with related laws and regulations? As the answer, it can be concluded that the mentioned policy opposes: Article 18b of the 1945 Constitution; Article 15 of the Law of 2009 Number 32 on Environmental Protection and Management; Presidential Regulation Number 81 of 2014 on The Spatial Planning of Lake Toba Area; The Law of 1999 Number 39 on Human Rights; The Law of 2016 Number 6 on Village Government, and lastly, the United Nation Declaration on Human Rights of Indigenous People (UNDHRIP).

The Development Plan of Sibisa Lake Toba Tourism Area as The National Strategic Area for Tourism by performing a land conversion on protected forests and communal lands had stirred up a problem dilemma regarding the resistance from indigenous people around Toba Lake. It is crucial to be questioned, whether the conversion policy of protected forests and communal lands by the Indonesian Government to develop Sibisa Danau Toba Tourism Area is in accordance with related laws and regulations? As the answer, it can be concluded that the mentioned policy opposes: Article 18b of the 1945 Constitution; Article 15 of the Law of 2009 Number 32 on Environmental Protection and Management; Presidential Regulation Number 81 of 2014 on The Spatial Planning of Lake Toba Area; The Law of 1999 Number 39 on Human Rights; The Law of 2016 Number 6 on Village Government, and lastly, the United Nation Declaration on Human Rights of Indigenous People (UNDHRIP).

AbstractThis paper addresses a chapter of Third World church history and the need for an ecumenical perspective in the study of church history. Ludwig I. Nommensen is a part of the history of the church in Indonesia. He - like other Western missionaries - has identified himself with the Batak people of Sumatra in unfailing dedication. His life and work in Sumatra have been of great impact. In the memory of Indonesian Christians he lives on as the venerated "apostle of the Batak." In Europe, the region of his origin, however, his legacy has as yet to be interpreted more widely. Nommensen, the Westerner, has lived "solidarity as a missionary principle." In this approach to the mission of the church he has built a bridge between Christians in Indonesia and in Europe. Moreover, in the encounter between European and Indonesian cultures and religions, Nommensen's ideas and the Batak Christianity can contribute to a relevant partnership of churches, and to a renewed understanding of the apostolate of the church.

Ulos is a traditional Batak clothing that we can find in traditional events; birth, marriage, death and other Batak traditional ceremonies such as: Mandailing, Pakpak, Dairi, Sipirok-Angkola and Karo. Apart from being a typical cloth in the Batak community, Ulos is believed to be able to create a feeling of warmth and raise tondi (raga) because of the 'sacred' element inherent in Ulos. In the past, Ulos cloth was woven by 'spiritual' weavers using natural dyes. Ulos cloth is also a regional marker cloth; social level, and clan (surname). So not just any Ulos cloth can be given to someone or the community. Batak Opera Training Center (PLOt) Pematang Siantar. North Sumatra is one of the Ulos cloth user communities in every activity. The Batak Opera Group has undoubtedly existed until now. His performances reached many countries. The plays that are played also tell about the life of the Batak people and the epics of Batak heroism. The group's mission is to protect cultural heritage and develop traditional arts. For this reason, every stage of the PLOt is faithful in using hand-woven Ulos cloth. Judging from the patterns, colors and motifs of the Ulos fabrics used by PLOt, they seem "luxurious" because of their artistic value. This, of course, is not just any modification made by PLOt because the function and meaning of Ulos cloth is culturally meaningful with customary provisions. In this regard, we tried to examine the function and meaning of the Ulos cloth in the Batak Opera Training Center group which is domiciled in Pematang Siantar. North Sumatra. This research is also part of the task of the Center for Traditional Clothing Studies, which is not only examining patterns and motifs but furthermore the use of Ulos cloth outside of traditional events and traditional ceremonies.Keywords: ulos, custom, meaning, function, PLOt. AbstrakUlos merupakan pakaian tradisi yang dapat kita lihat dalam berbagai acara adat Batak seperti; lahiran, pernikahan, kematian dan upacara-upacara adat Batak lainnya di sub Batak; Mandailing, Pakpak, Dairi, Sipirok-Angkola dan Karo. Selain sebagai kain khas di masyarakat Batak, Ulos diyakini dapat menimbulkan rasa hangat dan menaikkan tondi (raga) karena unsur ‘sakral’ yang melekat didalam Ulos. Pada masa lalu kain Ulos ditenun oleh penenun ‘spritual’ dengan menggunakan pewarna alami. Kain Ulos juga merupakan kain penanda daerah; tingkatan sosial dan marga (nama keluarga). Maka tidak sembarang kain Ulos dapat diberikan kepada seseorang ataupun komunitas. Pusat Latihan Opera Batak (PLOt) Pematang Siantar. Sumatera Utara salah satu komunitas pengguna kain Ulos dalam setiap kegiatannya. Group Opera Batak ini sampai sekarang masih bertahan dan eksis dalam berbagai pertunjukan. Pentas-pentasnya merambah banyak negara. Lakon-lakon yang dimainkan berkisah tentang kehidupan masyarakat Batak dan epos kepahlawanan Batak. Misi group ini menjaga warisan budaya dan mengembangkan seni tradisi. Untuk itu, setiap pemanggungannya PLOt setia dalam menggunakan kain Ulos hasil tenunan tangan. Dilihat dari corak, warna dan motif kain-kain Ulos yang digunakan PLOt terkesan ‘mewah’ karena nilai artistik didalamnya. Hal ini, tentunya tidak sembarang modifikasi yang dilakukan oleh PLOt karena fungsi dan makna kain Ulos secara budaya memiliki arti yang sarat dengan ketentuan adat. Dalam hal tersebut, kami mencoba meneliti fungsi dan makna kain Ulos pada group Pusat Latihan Opera Batak yang berdomisili di Pematang Siantar. Sumatera Utara. Penelitian ini juga sebagai bagian dari tugas Pusat Kajian Pakaian Tradisi yang tidak saja meneliti corak dan motif tapi lebih jauh penggunaan kain Ulos diluar acara adat dan upacara-upacara adat.Kata Kunci: ulos, adat, makna, fungsi, PLOt.Authors: Enrico Alamo : Institut Seni Indonesia PadangpanjangMeria Eliza : Institut Seni Indonesia PadangpanjangGiat Syailillah : Institut Seni Indonesia PadangpanjangReferences:Alamo, E., Minawati, R., Sulaiman, S., & Novalinda, S. (2020). Opera Batak Sisingamangaraja XII Episode Ugamo Malim Horja Bolon Na Parpudi: Usungan Tradisi dan Kontemporer. Dance and Theatre Review: Jurnal Tari, Teater, dan Wayang, 3(2), 59. https://doi.org/10.24821/dtr.v3i2.4418.Emir. Threes dan Wattimena. Samuel. (2017). Pesona Kain Indonesa, Kain Ulos Danau Toba. Jakarta: Kompas Gramedia.Hariwijaya, M. (2007). Metodologi dan Tehnik Penulisan Skripsi, Tesis, dan Disertasi. _______: Elmatera Publishing.Harahap, B.H. dan H.M. Siahaan. (1987). Orientasi Nilai-Nilai Budaya Batak. Jakarta: Sanggar Willem Iskandar.Hasibuan, Jamaludin. (1985). Art Et Culture: Seni Budaya Batak. Jakarta: PT Jayakarta Agung Offset.Moleong, Lexy J. (2000). Metodologi Penelitian Kualitatif. Bandung: Remaja Rosdakarya.Niessen, SA. (1985). Motifs of Life in Toba Batak Texts and Textiles. Belanda: Foris Publications.Oktavianus, Matondang. (2020). “Opera Batak Pematang Siantar (Plot)”. Hasil Wawancara Pribadi: 15 Agustus 2020, Pematang Siantar. Situmorang, Sitor. (2004). Toba Na Sae. Jakarta: Komunitas Bambu.Soedarsono, R.M. (2001). Metodologi Seni Pertunjukan Dan Seni Rupa, Bandung: Masyarakat Seni Pertunjukan Indonesia.Sutopo, H.B. (2006). Metodologi Penelitian Kualitatif Dasar Teori dan Terapannya dalam Penelitian. Surakarta: UNS Press.Soemardjo, Jakob dan Saini. (1997). Apresiasi Kesusasteraan. Jakarta: Gramedia Pustaka Utama.Tompson Parningotan Hutasoit. (2020). “Opera Batak Pematang Siantar (Plot)”. Hasil Wawancara Pribadi: 21 Agustus 2020, Pematang Siantar.Vergouwen, J.C. (1986). Masyarakat dan Hukum Adat Batak Toba (terjemahan).Jakarta: Pustaka Azet.Zainal, N. H. (2008). Analisis Kesesuaian Tigas Pokok dan Fungsi dengan Kompetensi Pegawai pada Sekretariat Pemerintah Kota Makasar. Makassar: Fisipol.

<p>In the ecolinguistic view, the relationship between human and nature (ecology) produces a variety of languages (linguistics). Language and environment are two things that influence each other. Change in language, both in the lexicon or grammar, cannot be released from changes in the natural and social environment. On the one hand, environmental changes have an impact on change in language, and on the other hand, the community behavior towards their environment influenced by the language they use. Thus, the dynamics of the existence of the lexicon are affected by changes in the environment of a place the language used. The results of this study prove that there is relationship between language and nature. There are 6 lexicons which be explained in this article.<strong> <em>Horbou</em></strong> <strong>or buffallo</strong> and <strong><em>Dekke</em> or fish: goldfish </strong>are lexical items representing fauna. <strong><em>Boras Sipir ni Tondi </em>or Rice and <em>Demban or Sirih or</em></strong> <strong>betel leaf<em> </em></strong>are lexical items representing flora. And to the lexical items which representing social environment are <strong><em>Ulos</em> or Woven Cloth and <em>Tortor</em></strong> <strong>or Traditional Dance</strong>. The six lexical items which are representing natural (two for fauna and flora respectively) and social environment (two lexical items) contain cultural terms in Batak Toba language. Because it is a cultural term, then it cannot be separated from the history of Batak people. The cutural terms then will be analyzed and compared to the present life in Indonesian culture in general. It could have similarities or even differences to the present life in Indonesia.</p><p> </p>

Customary law communities in their customary environment generally carry on the customs that have been passed down from generation to generation from the past and have developed until now. This also applies to the Toba Batak indigenous people in North Sumatra. The Batak Toba community is a genealogical legal community, namely an organized community unit, where the members are bound to a common lineage from one ancestor, either directly because of blood relations (descendants) or indirectly because of marital ties or customary ties. [Hilman Hadikusuma, Introduction to Indonesian Customary Law. In carrying out the customs that exist in the Toba Batak indigenous people, a customary institution is known, namely dalihan natolu. Dalihan Na Tolu is a kinship in the Toba Batak community. This system consists of three elements whose composition consists of dongan tubu or dongan sauntunga, namely people who are of the same clan (brethren of the clan), hula-hula, namely the wife who gives the wife (the wife's parents), and boru, which is the wife who receives or takes wife of a clan group. [Bungaran Antonius Simanjuntak, Meaning of Land Functions for the Batak Toba, Karo, Simalungun community. In the Toba Batak community, the term Parulosan is also known. Ulos is a piece of woven cloth, which is very likely to have existed long ago in the life of the Batak people, especially the Toba Batak. In addition, the term available in the Toba Batak language on ulos contains the meaning of the word about weaving. "Ulos is as old as the Toba Batak civilization, so that it accompanies the life of the Toba Batak people." The method of giving ulos also provides a description of the procedures for the patterns of the Toba Batak social system. “In the Toba Batak custom there is a provision that not everyone has the right to give ulos and not everyone also receives ulos. People who give ulos according to custom are hula-hula/bones. This is based on the Dalihan Na Tolu Batak custom. The main rule is that a person can only give ulos to people according to their lower family ties. For example, the child is under the father, the younger brother is under the brother, and the boru is under the hula-hula. Giving ulos to people above us is prohibited. Boru is never allowed to give ulos to hula-hula.

ABSTRAK Masyarakat suku Batak Toba menggunakan bahasa daerah dalam berkomunikasi sehari-hari yang diselipkan bahasa Indonesia maka dari situ terjadilah campur kode. Campur kode merupakan suatu kondisi di mana seseorang menggabungkan dua bahasa atau lebih ke dalam bahasa lain. Bukti dari masyarakat Indonesia merupakan masyarakat heterogen salah satunya dapat dilihat dari masyarakat suku Batak Toba yang tinggal di Samarinda. Hal ini yang menjadikan salah satu faktor bagi masyarakat suku Batak Toba yang lain untuk menggunakan lebih dari satu bahasa ketika berinteraksi. Adapun Penelitian ini bertujuan untuk (1) mendeskripsikan bentuk campur kode; (2) mendeskripsikan faktor terjadinya campur kode. Penelitian ini menggunakan penelitian lapangan dengan pendekatan kualitatif yang dipaparkan secara deskriptif. Penelitian ini memiliki data berupa tuturan lisan masyarakat, sedangkan sumber data penelitian adalah masyarakat suku Batak Toba yang berada di Kelurahan Gunung Lingai, Kelurahan Lempake, Kelurahan Mugirejo, Kelurahan Bengkuring dan Kelurahan Bukit Pinang. Metode dalam penelitian ini adalah teknik libat cakap, teknik rekam, dan catat dan bentuk analisis data mendeskripsikan campur kode. Hasil peneltian ini adalah campur kode bahasa Batak Toba di Samarinda kajian Sosiolinguistik terdapat beberapa bentuk campur kode dalam tuturan campur kode bahasa Batak Toba kajian sosiolinguistik yang terdiri dari (1) penyisipan kata (2) penyisipan frasa (3) penyisipan klausa,. Faktor penyebabnya dalah faktor ekstralinguistik yaitu status sosial, sikap penutur menyatakan pretise. Faktor intralinguistik, yaitu adanya padanan kata dan kesesuaian maksud.Kata kunci:bahasa batak toba,campur kode, sosiolinguistikABSTRACTThe Toba Batak people use the local language in their daily communication, which is inserted in Indonesian, so there is code-mixing. Code mixing is a condition in which a person combines two or more languages in another language. The evidence of the Indonesian people being a heterogeneous society can only be seen in the Toba Batak people who live in Samarinda. This is one of the factors for other Toba Batak people to use more than one language when interacting. This study aims to (1) describe the form of code-mixing; (2) describe the factors of code-mixing. This study uses field research with a qualitative approach that is described descriptively. This study has data in the form of community oral speech, while the source of research data is the Toba Batak people who are in Gunung Lingai Village, Lempake Village, Mugirejo Village, Bengkuring Village, and Bukit Pinang Village. The method in this study is a conversational engagement technique, recording technique, and data analysis technique describing code-mixing. The result of this research is that the Toba Batak language code-mixing in Samarinda Sociolinguistic studies there are several forms of code-mixing in the Toba Batak language code-mixing speech which consists of (1) insertion of words for example as a family (2) insertion of phrases in good health (3) insertion of cute clauses, security. The causative factors are extralinguistic, namely social status, and appropriate speech attitudes. Intralinguistic factors, namely the existence of equivalent words and the intent.Keywords: Toba Batak language, code-mixing, sociolinguistics

AbstractThe statement that structure of a language determines the way in which the speakers of that language view the world is still debatable. In relation to this, the objectives of this study are: (1) to describe how Batak Toba-Samosir ethnic create the kinship system, especially the terms of address, (2) to describe the use of terms of address in Batak Toba-Samosir ethnic, and (3) to analyze the terms of address semantically fit into Indonesian language.The result of the study shows that the kinship system was created based on blood, marga (family name) and the relationship in the society. The terms of address of Batak Toba-Samosir were used by Batak people when they speak among themselves using Batak language or Indonesian. Sometimes they also use the terms of address when they speak to other ethnics. Semantically, some of the terms of address can be analyzed but some do not. In short, they create them arbitrary. Besides, other ethnics sometimes use the terms of address inappropriately because they make an analogy to Indonesian language, and consequently it breaks the communication.

Masyarakat Batak Toba telah terbiasa menggunakan bahasa Indonesia, apalagi yang hidup di perkotaan. Pada umumnya mereka mampu berbahasa Indonesia karena bilingual, yakni mampu menggunakan dua bahasa. Bahkan intensitas pemakaian bahasa Indonesia lebih tinggi dibanding bahasa Batak. Hal ini akan menimbulkan masalah dalam pemertahanan bahasa. Sikap generasi muda sangat menentukan akan keberlangsungan bahasa daerah ini. Bahasa daerah akan punah apabila penutur bahasa daerah itu habis. Agar tidak terjadi kepunahan bahasa daerah, maka diharapkan bahasa tersebut senantiasa digunakan mulai dari lingkungan keluarga, tempat tinggal, dan lingkungan bekerja. Teori yang digunakan untuk menguraikan masalah ini adalah teori sosiolinguistik, dengan menggunakan metode analisis deskriptif kuantitatif. Berdasarkan pembahasan diketahui bahwa generasi muda Batak merasa bangga mampu menggunakan bahasa Batak (97,5%). Generasi muda Batak juga menyadari bahwa penguasaan bahasa Batak sangatlah penting (95%). Kurangnya kemampuan generasi muda berbahasa Batak disebabkan orang tuanya mengajari mereka di rumah cenderung dengan menggunakan bahasa Indonesia (50%). The Toba Batak people are accustomed to using Indonesian, especially those living in urban areas. In general, they are able to speak Indonesian because they are bilingual, which is able to use two languages. Even the intensity of the use of Indonesian is higher than the Batak language. This will cause problems in language maintenance. The attitude of the young generation is crucial for the sustainability of this regional language. Regional languages ​​will become extinct if the speakers of the regional languages ​​are exhausted. In order to avoid the extinction of regional languages, it is expected that the language will always be used starting from the family environment, residence, and work environment. The theory used to describe this problem is the sociolinguistic theory, using quantitative descriptive analysis methods. Based on the discussion it is known that the younger generation of Bataks feel proud to be able to use Batak language (97.5%). The younger generation of Bataks also realize that mastery of the Batak language is very important (95%). The lack of ability of the younger generation in the Batak language is due to their parents teaching them at home and tends to use Indonesian (50%).

This study investigates the language attitude of Javanese Nomads’ towards Javanese and Batak Toba Language in Sumbul City. The participants of this study are the age of 17 to 60 years. There are four informants ranging in age from 17 to 25, there are four informants of ethnic married partner, and four informants ranging in age from 40 to 50 years old and have been living in Sumbul city for more than 10 years. The study id based on the purposive sampling technique. Technic for data collection is supported by interview transcript and some other instruments such as field note, recording tools. Data from questionnaire is analyzed by using the steps: (1) reduction the data into positive and negative attitude, (2) data display through textual representation on Javanese and Tobanese language attitude, (3) verification and drawing conclusion. The data from interview is analyzed by (1) transcribing the data from tape recorder, (2) classifying data into some categories of factors contribute to positive or negative attitude, (3) verifying the data through asking interview participant to do confirmation and (4) come to conclusion. Cognitive Factors shows that Javanese inhabitants’ comprehension to their language is proficient enough since more than 50 % of informants realize that their language is their typical characteristic of their ethnic, however 25 % of the informants who are dominated by young generation rarely use their ethnic language. As many as 25% of used Indonesian and Toba Batak language to communicate in daily life interaction, this is caused by work factors as they have to adapt environment dominated by other ethnic and Indonesian language as official language in their work institution. Affective Aspects of Javanese inhabitants aged 17 – 25 most frequently use Indonesian language at school and campus than Javanese language. Conative Factors shows Javanese informants (60%) rarely or even never use Javanese language as they seldom interact or meet up with Javanese people even they meet up with Javanese people they prefer to use Indonesian language. However, four informants (40%) sometimes still use Javanese language to communicate at home, big family gathering, interact with other Javanese people those who have eagerness to keep using Javanese language in communication in market, workplace, mosque. Migrating is caused by some factors is one causative factor to the language shift and even language lost

The state guarantees freedom of religion, as well as forming a marriage. Registration of marriages, especially mixed marriages, is regulated in Article 57 of Law no. 16 of 2019 concerning Marriage. This mixed marriage is also related to interfaith marriage which is also a right for Indonesian citizens. The Supreme Court in this case made SEMA No. 2/2023 dated 17 July 2023 concerning Appointments for Judges in Adjudicating Cases on Applications for Registration of Marriages Between People of Different Religions and Beliefs, at point No. 2 explains that "The court did not grant the request for registration of marriages between people of different religions and beliefs." If this SEMA is analyzed it is in conflict with Article 35 letter (a) of Law no. 23 of 2006 in conjunction with Article 50 of Minister of Home Affairs Regulation no. 108/2019. Therefore, the author analyzes the binding strength of SEMA No. 2/2023 dated 17 July 2023 regarding the failure to grant the request for registration of interfaith marriages. Meanwhile, Minister of Home Affairs Regulation no. 108/2019 states that interfaith marriages must be proven, which automatically results in an application being made to the court. This is also related to Article 35 letter (a) of Law no. 23 of 2006 concerning Population Administration which regulates marriages determined by courts for people of different religions. Therefore, the author analyzes the above problem with the problem, namely the binding force of SEMA No. 2/2023 regarding the judge's decision in the application for registration of interfaith marriages. The method used is normative juridical research, with an analysis of the theory of authority and legal certainty. The approaches used are the conceptual approach, statutory approach and case approach. The conclusion to be reached in this writing has future perspective value and is in accordance with its axiology, namely the aim of law is justice.