104-1154: Siregar is one of Batak clans originating in North Sumatra, Indonesia. Notable people of this clan include: Ali Yusuf Siregar (born 1961), Indonesian politician, Regent of Deli Serdang (2023-2024) Arifin Siregar (1934–2019), Governor of the Bank Indonesia and Minister of Trade Bakri Siregar (1922–1994), Indonesian socialist literary critic and writer Bismar Siregar (1928–2012), former Judge Supreme Supreme Court Chairuddin Siregar (born 1929), Indonesian footballer Donny Fernando Siregar (born 1982), Indonesian footballer Ersa Siregar (1951–2003), Indonesian journalist working for RCTI Ghozali Siregar (born 1992), Indonesian professional footballer Golfrid Siregar (1985–2019), Indonesian environmental activist Mahendra Siregar (born 1962), deputy foreign minister in Indonesia Melanchton Siregar (1912–1975),
208-448: A datu or a guru must be called in. The begu are not immortal, since death also rules in the land of the dead: a begu dies seven times before it is changed into a straw and finally becomes earth. The Batak believe that three categories of begu exist. The bicara guru are the begu of stillborn babies or of babies who have died before teething. It is possible to turn bicara guru into guardian spirits if misfortune has befallen
312-430: A guru sibaso declares to the begu of the deceased that it is definitely dead and must take leave of its relatives. Wealthier families have their coffins (Karo: pelangkah ) made of the wood of the kemiri tree ( Aleurites moluccanus ), carved in the shape of a boat, its bow decorated with the carved head of a hornbill , or a horse, or a mythical beast known as a singa . The lid is then sealed with resin and
416-428: A 2010 estimate by Johnson and Grim, Shaivism is the second-largest Hindu sect , constituting about 252 million or 26.6% of Hindus. Shaivism developed as an amalgam of pre-Vedic religions and traditions derived from the southern Tamil Shaiva Siddhanta traditions and philosophies, which were assimilated in the non-Vedic Shiva-tradition. In the process of Sanskritisation and the synthesis of Hinduism , starting in
520-556: A devotee clad in animal skins and carrying an ayah sulikah (iron spear, trident lance) as an icon representing his god. The Shvetashvatara Upanishad mentions terms such as Rudra, Shiva, and Maheshwaram, but its interpretation as a theistic or monistic text of Shaivism is disputed. The dating of the Shvetashvatara is also in dispute, but it is likely a late Upanishad . The Mahabharata mentions Shaiva ascetics, such as in chapters 4.13 and 13.140. Other evidence that
624-434: A diverse range of philosophies, ranging from theistic dualism to absolute monism . In Shaivism, there are ten dualistic ( dvaita ) Agama texts, eighteen qualified monism-cum-dualism ( bhedabheda ) Agama texts and sixty four monism ( advaita ) Agama texts. The Bhairava Shastras are monistic, while Shiva Shastras are dualistic. The Agama texts of Shaiva and Vaishnava schools are premised on existence of Atman (Self) and
728-423: A gong, a particular piece of clothing, a water buffalo or a small holy place. The gifts are carefully cared for in order to keep the tendi satisfied. Tendi love the sound of the surdam (a bamboo flute). If a tendi has abandoned the body of a patient, the playing of the surdam in the raleng tendi ritual can contribute to the tendi returning to the body of the sick person. It must be emphasized that only
832-408: A hen fertilized by Mula Jadi . Two swallows act as messengers and helpers to Mula Jadi in his act of creation. Their functions vary in the different versions. Mula Jadi begets three daughters whom he gives as wives for his three sons. Mankind is the result of the union of the three couples. Besides the three sons of Mula Jadi there is another god, Asiasi , whose place and function in the world of
936-532: A large number of notable Batak have achieved prominent places and well-represented especially in the field of law, such as Adnan Buyung Nasution who founded the Lembaga Bantuan Hukum Jakarta (LBH Jakarta), Todung Mulya Lubis , Ruhut Sitompul and Hotman Paris Hutapea . Batak societies are patriarchally organized along clans known as Marga . A traditional belief among the Toba Batak
1040-497: A northern branch comprising the Pakpak-Dairi , Alas-Kluet and Karo languages, which are similar to each other, and a distinct 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
1144-489: 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
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#17328521307731248-563: A prototype of Shiva. Gavin Flood characterizes these views as "speculative", saying that it is not clear from the seal if the figure has three faces, or is seated in a yoga posture, or even that the shape is intended to represent a human figure. Other scholars state that the Indus Valley script remains undeciphered, and the interpretation of the Pashupati seal is uncertain. According to Srinivasan,
1352-460: A ransom in coin, they kill him and eat him straightway. The Venetian Niccolò de' Conti (1395–1469) spent most of 1421 in Sumatra in the course of a long trading journey to Southeast Asia (1414–1439), 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
1456-403: A result of black magic by a datu with evil intentions. In other words, the tendi is not tied to the body; it can also live for a time outside the body. The final loss of the tendi inevitably results in death. There are a variety of ideas about where exactly in the body the tendi dwells. It is present to a particularly high degree in certain parts of the body, especially the blood, the liver,
1560-418: A strayed ( nalilu ) Batak. Batak people are required to know their lineage or at least the ancestors of which the family name ( Marga (Batak) ) and the related clans ( dongan tubu ) came from. This is necessary in order to determine the relation of a kinship ( partuturanna ) within a clan or simply the surname ( Marga (Batak) ) itself. The Batak lands consist of North Sumatra province, excluding Nias island,
1664-524: A syncretic religion of Shaivism , Buddhism and local culture for thousands of years. The last Batak king who fought valiantly against Dutch imperialists until 1905 was an Indonesian Shaivite king. The Batak may be mentioned in Zhao Rugua 's 13th-century Description of the Barbarous Peoples , which refers to a 'Ba-ta' dependency of Srivijaya . The Suma Oriental , of the 15th century, also refers to
1768-525: A wide range of occupations, from running modest tire service workshops to serving as state ministers. The modern Batak have gravitated towards professions such as bus and taxi drivers, mechanics, engineers, singers and musicians, writers and journalists, teachers, economists, scientists, military officers, and attorneys. Although the Batak are a minority among the Indonesian population (3.58%; only 8–9 million Batak people out of 236 million according 2010's census),
1872-519: Is a collective term used to identify a number of closely related Austronesian ethnic groups predominantly found in North Sumatra , Indonesia , who speak Batak languages . The term is used to include the Karo , Pakpak , Simalungun , Toba , Angkola , Mandailing and related ethnic groups with distinct languages and traditional customs ( adat ). While the archaeology of southern Sumatra testifies to
1976-465: Is a complex religion and a way of life, with a diversity of ideas on spirituality and traditions. It has no ecclesiastical order, no unquestionable religious authorities, no governing body, no prophet(s) nor any binding holy book; Hindus can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic, or humanist. Shaivism is a major tradition within Hinduism with a theology that
2080-579: 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 today. 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. In
2184-586: 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 are not officially recognised, and accordingly traditional religions are increasingly marginalised, although aspects of the traditional Batak religion are still practised alongside Christianity. There are many different versions in circulation. These were formerly passed down through oral tradition but have now been written down in
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#17328521307732288-474: Is possibly linked to the importance of Shaivism in ancient times are in epigraphy and numismatics, such as in the form of prominent Shiva-like reliefs on Kushan Empire era gold coins. However, this is controversial, as an alternate hypothesis for these reliefs is based on Zoroastrian Oesho . According to Flood, coins dated to the ancient Greek, Saka and Parthian kings who ruled parts of the Indian subcontinent after
2392-488: Is predominantly related to the Hindu god Shiva. Shaivism has many different sub-traditions with regional variations and differences in philosophy. Shaivism has a vast literature with different philosophical schools ranging from nondualism , dualism , and mixed schools . The origins of Shaivism are unclear and a matter of debate among scholars, as it is an amalgam of pre-Vedic cults and traditions and Vedic culture. Some trace
2496-640: Is present everywhere in the world including all non-living beings, and there is no spiritual difference between life, matter, man and God. While Agamas present diverse theology, in terms of philosophy and spiritual precepts, no Agama that goes against the Vedic literature, states Dhavamony, has been acceptable to the Shaivas. Shaivism is ancient, and over time it developed many sub-traditions. These broadly existed and are studied in three groups: theistic dualism, nontheistic monism, and those that combine features or practices of
2600-481: Is regarded as the person's guardian spirit. Similar ideas about the afterbirth are also found among the Karo, who also bury the placenta and amniotic fluid under the house and regard them as two guardian spirits ( kaka and agi ) who always remain close to the person. All Batak regard the loss of tendi as signifying a great danger for "body and soul". Tendi can be separated from their owners through inattentiveness, or as
2704-512: 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, the 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
2808-480: Is the "creator, reproducer and dissolver". The Sanskrit word śaiva or shaiva means "relating to the god Shiva", while the related beliefs, practices, history, literature and sub-traditions constitute Shaivism. The reverence for Shiva is one of the pan-Hindu traditions found widely across South Asia predominantly in Southern India, Sri Lanka, and Nepal. While Shiva is revered broadly, Hinduism itself
2912-400: Is the Hindu tradition that most accepts ascetic life and emphasizes yoga, and like other Hindu traditions encourages an individual to discover and be one with Shiva within. The followers of Shaivism are called Shaivas or Shaivites. Shiva ( śiva , Sanskrit : शिव ) literally means kind, friendly, gracious, or auspicious. As a proper name, it means "The Auspicious One". The word Shiva
3016-567: Is the oldest known lingam and has been dated to between 3rd to 1st-century BCE. It is a carved five feet high stone lingam with an anthropomorphic image of Shiva on one side. This ancient lingam is in Chittoor district of Andhra Pradesh. Shaivism arrived in a major way in southeast Asia from south India, and to much lesser extent into China and Tibet from the Himalayan region. It co-developed with Buddhism in this region, in many cases. For example, in
3120-619: Is used as an adjective in the Rig Veda , as an epithet for several Rigvedic deities , including Rudra . The term Shiva also connotes "liberation, final emancipation" and "the auspicious one", this adjective sense of usage is addressed to many deities in Vedic layers of literature. The term evolved from the Vedic Rudra-Shiva to the noun Shiva in the Epics and the Puranas, as an auspicious deity who
3224-803: The Shiva Purāṇa , the Skanda Purāṇa , and the Linga Purāṇa . Most of the Gupta kings, beginning with Chandragupta II (Vikramaditya) (375–413 CE) were known as Parama Bhagavatas or Bhagavata Vaishnavas and had been ardent promoters of Vaishnavism . But following the Huna invasions, especially those of the Alchon Huns circa 500 CE, the Gupta Empire declined and fragmented, ultimately collapsing completely, with
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3328-624: The Caves of the Thousand Buddhas , a few caves include Shaivism ideas. The epigraphical and cave arts evidence suggest that Shaiva Mahesvara and Mahayana Buddhism had arrived in Indo-China region in the Funan period, that is in the first half of the 1st millennium CE. In Indonesia, temples at archaeological sites and numerous inscription evidence dated to the early period (400 to 700 CE), suggest that Shiva
3432-535: 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
3536-441: The agama si dekah , the old religion, which is also called perbegu or pemena . Dalihan Na Tolu (three-legged furnace) is the philosophy of life of the Batak people. It consisted of three general rules in Batak society. Those are: The essence of this teachings is the moral code contains the teachings of mutual respect ( masipasangapon ) with the support of the moral rule: mutual respect and helpfulness. Ritual cannibalism
3640-461: The begu continue to live near their previous dwelling (in a village of the dead which is thought to be situated not far from the cemetery) and that they may contact their descendants. Bad dreams, particular misfortune and such like may be signs that the begu of an ancestor is not satisfied with the behavior of its descendants. Any individual can attempt to pacify an enraged begu by means of food and drink offerings and prayers. If this does not work,
3744-436: The begu understand that from now on its world is separate from that of its kin. Symbolically this is done by reversing the mat on which the corpse is laid out so that the body lies with its head at the foot of the mat. Thumbs and toes respectively are tied together and the body is rubbed all over with camphor and its orifices stopped with camphor , then it is wrapped in a white cotton cloth. During this perumah begu ceremony
3848-437: The datuk are in a position to interpret and influence people's tendi correctly. If their endeavors are unsuccessful, then clearly the tendi has chosen another destiny for itself. At death the tendi leaves the human body through the fontanelle and the "death-soul" ( begu ) is set free. It is thought that the tendi vanishes and after the death of any human being only the begu continues to exist. The Batak believe that
3952-513: The surname Siregar . If an internal link intending to refer to a specific person led you to this page, you may wish to change that link by adding the person's given name (s) to the link. Retrieved from " https://en.wikipedia.org/w/index.php?title=Siregar&oldid=1245719783 " Categories : Surnames Batak Hidden categories: Articles with short description Short description with empty Wikidata description All set index articles Batak Batak
4056-463: The tendi itself before birth. Various myths are woven around manner in which the tendi choose their destiny from Mula Jadi . Warneck, a missionary and for a long time superintendent ( ephorus ) of the Batak Church, recorded two particularly expressive myths in his major work on Batak religion. What is significant is that the tendi themselves are responsible for their destiny: Among the Karo and
4160-444: The "Battas". Marco Polo's stay was restricted to the coastal areas, and he never ventured inland to directly verify such claims. Despite never personally witnessing these events, he was nonetheless willing to pass on descriptions which were provided to him, in which a condemned man was eaten: "They suffocate him. And when he is dead they have him cooked, and gather together all the dead man's kin, and eat him. And I assure you they do suck
4264-481: The 1840s and in 1844 was probably the first European to observe a Batak cannibalistic ritual in which a convicted adulterer was eaten alive. 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
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4368-464: The 1st millennium BCE and earlier, while the surviving Agamas can be traced to 1st millennium of the common era. The Vedic literature, in Shaivism, is primary and general, while Agamas are special treatise. In terms of philosophy and spiritual precepts, no Agama that goes against the Vedic literature, states Mariasusai Dhavamony, will be acceptable to the Shaivas. According to David Smith, "a key feature of
4472-537: The 5th century, during the late Guptas era. These inscriptions have been dated by modern techniques to between 466 and 645 CE. During the Gupta Empire (c. 320–500 CE) the genre of Purāṇa literature developed in India, and many of these Puranas contain extensive chapters on Shaivism – along with Vaishnavism , Shaktism, Smarta Traditions of Brahmins and other topics – suggesting the importance of Shaivism by then. The most important Shaiva Purāṇas of this period include
4576-472: 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." The German physician and geographer Franz Wilhelm Junghuhn visited
4680-412: The Batak lands between 1840 and 1841. Junghuhn says about cannibalism among the Batak (whom he called "Battaer"): "People do the honest Battaer an injustice when it is said that they sell human flesh in the markets, and that they slaughter their old people as soon as they are unfit for work...They eat human flesh only in wartime, when they are enraged, and in a few legal instances." Junghuhn tells how after
4784-440: The Batak was agriculture , hunting and farming. The great lake of Toba provided vast opportunity for freshwater aquaculture since ancient times. Interior rural Batak communities relied heavily on rice farming, horticulture and other plant and commercial crops, and to some extent, acquiring forest products, such as hard wood, plant resin, and wild animals. The port of Barus on the western coast of Batak lands has become famous as
4888-582: 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
4992-1031: The Shaiva Upanishads. These are considered part of 95 minor Upanishads in the Muktikā Upanishadic corpus of Hindu literature. The earliest among these were likely composed in 1st millennium BCE, while the last ones in the late medieval era. The Shaiva Upanishads present diverse ideas, ranging from bhakti -style theistic dualism themes to a synthesis of Shaiva ideas with Advaitic (nondualism), Yoga, Vaishnava and Shakti themes. The Agama texts of Shaivism are another important foundation of Shaivism theology. These texts include Shaiva cosmology , epistemology, philosophical doctrines, precepts on meditation and practices, four kinds of yoga, mantras, meanings and manuals for Shaiva temples, and other elements of practice. These canonical texts exist in Sanskrit and in south Indian languages such as Tamil . The Agamas present
5096-761: The Shaiva tradition in South India has been one of the largest sources of preserved Shaivism-related manuscripts from ancient and medieval India. The region was also the source of Hindu arts, temple architecture, and merchants who helped spread Shaivism into southeast Asia in early 1st millennium CE. There are tens of thousands of Hindu temples where Shiva is either the primary deity or reverentially included in anthropomorphic or aniconic form (lingam, or svayambhu ). Numerous historic Shaiva temples have survived in Tamil Nadu, Kerala, parts of Andhra Pradesh and Karnataka. Gudimallam
5200-683: The Tamil Saiva Siddhanta, one might almost say its defining feature, is the claim that its source lies in the Vedas as well as the Agamas, in what it calls the Vedagamas". This school's view can be summed as, The Veda is the cow, the true Agama its milk. The Śvetāśvatara Upanishad (400–200 BCE) is the earliest textual exposition of a systematic philosophy of Shaivism. Shaivism-inspired scholars authored 14 Shiva-focussed Upanishads that are called
5304-457: The Toba Batak, most expert in agriculture, must have migrated to meet demand in new areas. The increasing importance of rice had religious significance, which increased the power of the Batak high priests, who had responsibility for ensuring agricultural success. The Batak speak a variety of closely related languages, all members of the Austronesian language family . There are two major branches,
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#17328521307735408-456: The Toba and Karo Batak the gods and the creation of mankind are far less significant than the complex concepts connected with the tendi (Karo) or tondi (Toba) and the begu . Probably the most useful translations of these terms are "life-soul" and "death-soul". A person receives his "life-soul" ( tendi ) from Mula Jadi Na Bolon before he is born. The destiny of the individual tendi is decided by
5512-411: The Toba there are sometimes widely diverging versions of where the tendi dwells and how many tendi there are. According to the Toba a person has seven tendi . The second tendi is found in the placenta and amniotic fluid of the new-born baby, and accordingly the afterbirth is given special attention after the birth of a child. It is usually buried under the house, is called saudara (brother) and
5616-495: The Vedas and Upanishads, the Agamas, and the Bhasya . According to Gavin Flood – a professor at Oxford University specializing in Shaivism and phenomenology, Shaiva scholars developed a sophisticated theology, in its diverse traditions. Among the notable and influential commentaries by dvaita (dualistic) theistic Shaivism scholars were the 8th century Sadyajoti, the 10th century Ramakantha, 11th century Bhojadeva. The dualistic theology
5720-640: The Vedas and are involved in extreme experimentation, while others state the Shaiva sub-traditions revere the Vedas but are non-Puranik. Shaivism was the predominant tradition in South India, co-existing with Buddhism and Jainism, before the Vaishnava Alvars launched the Bhakti movement in the 7th century, and influential Vedanta scholars such as Ramanuja developed a philosophical and organizational framework that helped Vaishnavism expand. Though both traditions of Hinduism have ancient roots, given their mention in
5824-508: The arrival of Alexander the Great also show Shiva iconography; however, this evidence is weak and subject to competing inferences. In the early centuries of the common era is the first clear evidence of Pāśupata Shaivism . The inscriptions found in the Himalayan region, such as those in the Kathmandu valley of Nepal suggest that Shaivism (particularly Pāśupata) was established in this region by
5928-615: The broader context of national language, the modern Batak authors are well-known as the outstanding Malay-speaking writers that shape modern Malay into the national concept of Bahasa Indonesia ( Indonesian language ) and its literary canon. These include novelist Merari Siregar ( Azab dan Sengsara ), Muhammad Kasim Dalimunte ( Teman Doedoek ), Soeman Hasiboean ( Kawan Bergeloet and Mentjahari Pentjoeri Anak Perawan ), Mochtar Lubis ( Senja di Jakarta ) and Iwan Simatupang ( Ziarah ); poets Sitor Situmorang ; as well as literary critic Bakri Siregar . The traditional occupation of
6032-899: The co-founder and last chairman of the Indonesian Christian Party Merari Siregar (1896–1941), Indonesian writer Raja Inal Siregar (1938–2005), governor of North Sumatra Rendy Siregar (born 1986), Indonesian professional footballer Sofjan Saury Siregar (1951–2017), Indonesian religious scholar and presidential contender Sori Siregar (born 1939), Indonesian writer Zivanna Letisha Siregar (born 1989), Indonesian talk show host, book writer, philanthropist, model See also [ edit ] Baharuddin Siregar Stadium , multi-use stadium in Lubuk Pakam, Deli Serdang Regency, North Sumatra, Indonesia [REDACTED] Surname list This page lists people with
6136-407: The coffin may be placed in a special location near the family's house until a reburial ceremony can take place. Families that are not wealthy use simple wooden coffins or wrap the body in a straw mat. Shaivism Saiddhantika Non - Saiddhantika Traditional Shaivism ( / ˈ ʃ aɪ v ɪ z ə m / ; Sanskrit : शैवसंप्रदायः , romanized : Śaivasampradāyaḥ ) is one of
6240-560: 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. Currently the largest Christian congregation in Indonesia is the HKBP ( Huria Kristen Batak Protestan ) 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
6344-464: The construction of thousands of Shaiva temples on the islands of Indonesia as well as Cambodia and Vietnam, co-evolving with Buddhism in these regions. Shaivite theology ranges from Shiva being the creator, preserver, and destroyer to being the same as the Atman (Self) within oneself and every living being. It is closely related to Shaktism , and some Shaivas worship in both Shiva and Shakti temples. It
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#17328521307736448-531: The earliest clear mention of Rudra ("Roarer") in its hymns 2.33, 1.43 and 1.114. The text also includes a Satarudriya , an influential hymn with embedded hundred epithets for Rudra, that is cited in many medieval era Shaiva texts as well as recited in major Shiva temples of Hindus in contemporary times. Yet, the Vedic literature only present scriptural theology, but does not attest to the existence of Shaivism. According to Gavin Flood , "the formation of Śaiva traditions as we understand them begins to occur during
6552-459: The early 20th 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 . Family tree or lineage is a very important thing for the Batak, as those who do not know the lineage will be considered as
6656-785: The early 7th century, the Chinese Buddhist pilgrim Xuanzang (Huen Tsang) visited India and wrote a memoir in Chinese that mentions the prevalence of Shiva temples all over North Indian subcontinent , including in the Hindu Kush region such as Nuristan . Between the 5th and 11th century CE, major Shaiva temples had been built in central, southern and eastern regions of the subcontinent, including those at Badami cave temples , Aihole , Elephanta Caves , Ellora Caves (Kailasha, cave 16), Khajuraho , Bhuvaneshwara, Chidambaram, Madurai, and Conjeevaram. Major scholars of competing Hindu traditions from
6760-421: The earth became broad and long. But the goddess was not able to enjoy her rest for long. The earth had been spread out on the head of Naga Padoha , the dragon of the underworld who lived in the water. He groaned under the weight and attempted to get rid of it by rolling around. The earth was softened by water and threatened to be utterly destroyed. With the help of Mula Jadi and by her own cunning Sideak Parudjar
6864-434: The earth. She flees from her intended husband, the lizard-shaped son of Mangalabulan , and lets herself down on a spun thread from the sky to the middle world which at that time was still just a watery waste. She refuses to go back but feels very unhappy. Out of compassion Mula Jadi sends his granddaughter a handful of earth so that she can find somewhere to live. Sideak Parudjar was ordered to spread out this earth and thus
6968-538: 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 Batak adopted aspects of these religions, specifically Mahayana Buddhist , Shaivist , and Tantrist practices within their own customs. The modern Indonesian state
7072-744: The effect of discrediting Vaishnavism, the religion it had been so ardently promoting. The newly arising regional powers in central and northern India, such as the Aulikaras , the Maukharis , the Maitrakas , the Kalacuris or the Vardhanas preferred adopting Shaivism instead, giving a strong impetus to the development of the worship of Shiva . Vaishnavism remained strong mainly in the territories which had not been affected by these events: South India and Kashmir . In
7176-549: The epics such as the Mahabharata , Shaivism flourished in South India much earlier. The Mantramarga of Shaivism, according to Alexis Sanderson, provided a template for the later though independent and highly influential Pancaratrika treatises of Vaishnavism. This is evidenced in Hindu texts such as the Isvarasamhita , Padmasamhita, and Paramesvarasamhita . Along with the Himalayan region stretching from Kashmir through Nepal,
7280-408: The existence of an Ultimate Reality ( Brahman ) which is considered identical to Shiva in Shaivism. The texts differ in the relation between the two. Some assert the dualistic philosophy of the individual Self and Ultimate Reality being different, while others state a Oneness between the two. Kashmir Shaiva Agamas posit absolute oneness, that is God (Shiva) is within man, God is within every being, God
7384-426: 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 due to their location inland, away from the influence of seafaring European colonials, there is evidence that they have been involved in trade with neighbouring kingdoms for a millennium or more. The Bataks practiced
7488-430: The family of the child shortly after its death. With the help of a guru sibaso , the bicara guru can be made the family's guardian spirit for which a shrine is provided and to which sacrifices are regularly made. Once a year the bicara guru is accorded a special feast, preceded by ritual hair washing. The begu of members of the family who have had a sudden death ( mate sada-uari ) can also act as guardian spirits for
7592-478: The family. They include the victims of accidents, suicides, murder victims, or people struck by lightning. A shrine is built where they are venerated and where sacrifices are made. A third category consists of the begu of dead virgins ( tungkup ). Their graves, called bata-bata or ingan tungkup , are maintained for a long time by their relatives. Batak burial traditions are very rich and complex. Immediately after death various ritual actions are performed to make
7696-1011: The god (Shiva) with Tantra practices and Agama teachings. There is a considerable overlap between these Shaivas and the Shakta Hindus. Scholars such as Alexis Sanderson discuss Shaivism in three categories: Vedic, Puranik and non-Puranik (esoteric, tantric). They place Vedic and Puranik together given the significant overlap, while placing Non-Puranik esoteric sub-traditions as a separate category. Shaivism sub-traditions subscribe to various philosophies, are similar in some aspects and differ in others. These traditions compare with Vaishnavism, Shaktism and Smartism as follows: Shaiva manuscripts that have survived (post-8th century) Nepal and Himalayan region = 140,000 South India = 8,600 Others (Devanagiri) = 2,000 Bali and SE Asia = Many —Alexis Sanderson, The Saiva Literature Over its history, Shaivism has been nurtured by numerous texts ranging from scriptures to theological treatises. These include
7800-417: The gods remains largely unclear. There is some evidence that Asiasi can be seen as the balance and unity of the trinity of gods. The ruler of the underworld, i. e. the primeval sea, is the serpent-dragon Naga Padoha . He too existed before the beginning and seems to be the opponent of Mula Jadi . As ruler of the underworld Naga Padoha also has an important function in the creation of the earth. What all
7904-400: The head and the heart. Sweat too is described as rich in tendi . It is believed that illnesses are connected with the absence of tendi , and the bringing back of the tendi is a main method of healing. The Karo, for instance, have gifts, called upah tendi ( upah = wage, payment, gift), which they give to their tendi so that their tendi stay with them. These gifts may consist of a knife,
8008-613: The historically Malay kingdoms of the east coast and the western coast of Minangkabau people . 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
8112-500: The kingdom of Bata, bounded by Pasai and the Aru kingdom . Based on this evidence, the Batak may have been involved in procuring important commodities for trade with China , perhaps from the 8th or 9th centuries and continuing for the next thousand years, with Batak men carrying the products on their backs for sale at ports. It has been suggested that the important port of Barus in Tapanuli
8216-538: The last centuries BCE , these pre-Vedic traditions became aligned with the Vedic deity Rudra and other Vedic deities, incorporating the non-Vedic Shiva-traditions into the Vedic-Brahmanical fold . Both devotional and monistic Shaivism became popular in the 1st millennium CE, rapidly becoming the dominant religious tradition of many Hindu kingdoms . It arrived in Southeast Asia shortly thereafter, leading to
8320-501: The late 19th century observed a few instances of cannibalism and wrote lurid descriptions to their home parishes in order to raise donations for further missions. The growing Dutch influence in northern Sumatra led to increased Malay influence in coastal trade and plantations, pushing the Karo farther inland. Growing ethnic 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
8424-481: 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. At the beginning of time there was only the sky with a great sea beneath it. In the sky lived the gods and the sea was the home of a mighty underworld dragon Naga Padoha . The earth did not yet exist and human beings, too, were as yet unknown. All
8528-553: The major Hindu traditions , which worships Shiva as the Supreme Being . One of the largest Hindu denominations, it incorporates many sub-traditions ranging from devotional dualistic theism such as Shaiva Siddhanta to yoga -orientated monistic non-theism such as Kashmiri Shaivism . It considers both the Vedas and the Agama texts as important sources of theology. According to
8632-555: The origins to the Indus Valley civilization , which reached its peak around 2500–2000 BCE. Archeological discoveries show seals that suggest a deity that somewhat appears like Shiva. Of these is the Pashupati seal , which early scholars interpreted as someone seated in a meditating yoga pose surrounded by animals, and with horns. This "Pashupati" ( Lord of Animals , Sanskrit paśupati ) seal has been interpreted by these scholars as
8736-625: The paramount position in ancient Java, Sumatra, Bali, and neighboring islands, though the sub-tradition that developed creatively integrated more ancient beliefs that pre-existed. In the centuries that followed, the merchants and monks who arrived in Southeast Asia, brought Shaivism, Vaishnavism and Buddhism, and these developed into a syncretic, mutually supporting form of traditions. In Balinese Hinduism , Dutch ethnographers further subdivided Siwa (shaivaites) Sampradaya " into five – Kemenuh, Keniten, Mas, Manuba and Petapan. This classification
8840-679: The pekualuh secondary cremation ritual being specific to the Karo and Dairi people. Moreover the Pustaka Kembaren, an origin story of the Sembiring Kembaren suggests linkages with Pagarruyung in Minangkabau Highlands . From the 16th century onward, Aceh increased the production of pepper , an important export commodity, in exchange for rice, which grew well in the Batak wetlands. Batak people in different areas cultivated either sawah (wet rice fields) or ladang (dry rice), and
8944-529: The period from 200 BC to 100 AD." Shiva was originally probably not a Brahmanical god, but eventually came to be incorporated into the Brahmanical fold. The pre-Vedic Shiva acquired a growing prominence as its cult assimilated numerous "ruder faiths" and their mythologies, and the Epics and Puranas preserve pre-Vedic myths and legends of these traditions assimilated by the Shiva-cult. Shiva's growing prominence
9048-631: 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 8th-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
9152-410: The proposal that it is proto-Shiva may be a case of projecting "later practices into archeological findings". Similarly, Asko Parpola states that other archaeological finds such as the early Elamite seals dated to 3000–2750 BCE show similar figures and these have been interpreted as "seated bull" and not a yogi, and the bull interpretation is likely more accurate. The Rigveda (~1500–1200 BCE) has
9256-451: The relatives of the victim as a sign that they accepted the verdict of the community and were not thinking of revenge . Ida Laura Pfeiffer visited the Batak in August 1852 and although she did not observe any cannibalism, she was told that: Samuel Munson and Henry Lyman, American Baptist missionaries to the Batak, were cannibalized in 1834. Dutch and German missionaries to the Batak in
9360-459: The second half of the 1st millennium CE, such as Adi Shankara of Advaita Vedanta and Ramanuja of Vaishnavism, mention several Shaiva sects, particularly the four groups: Pashupata, Lakulisha, tantric Shaiva and Kapalika. The description is conflicting, with some texts stating the tantric, puranik and Vedic traditions of Shaivism to be hostile to each other while others suggest them to be amicable sub-traditions. Some texts state that Kapalikas reject
9464-406: The six gods so far mentioned have in common is that they play a minor role in ritual. They do not receive any sacrificial offerings from the faithful and no places of sacrifice are built for them. They are merely called on in prayers for help and assistance. The origin of the earth and of mankind is connected mainly with the daughter of Batara Guru , Sideak Parujar , who is the actual creator of
9568-438: The source of kapur barus ( camphor ). In ancient times, Batak warriors were often recruited by neighboring Malay courts as mercenaries. In the colonial era, the Dutch introduced commercial cash crops, such as coffee, sawit palm oil , and rubber , converting some parts of the Batak land into plantations. Throughout the history of modern Indonesia, the Batak community has been a significant contributor. Batak people have filled
9672-443: The surviving myths record that at the beginning of creation stands the god Mula Jadi Na Bolon . His origin remains uncertain. A rough translation of the name is the "beginning of becoming". The creation of everything that exists can be traced back to him. Mula Jadi lives in the upper world which is usually thought of as divided into seven levels. His three sons, Batara Guru , Mangalabulan and Soripada were born from eggs laid by
9776-469: The terms such as "Shiva, Mahadeva, Maheshvara and others" synonymously, and they use iconography such as the Linga , Nandi , Trishula (trident), as well as anthropomorphic statues of Shiva in temples to help focus their practices. Another sub-group is called esoteric, which fuses it with abstract Sivata (feminine energy) or Sivatva (neuter abstraction), wherein the theology integrates the goddess (Shakti) and
9880-400: The two have grown up their divine parents return to the upper world leaving the couple behind on the earth. Mankind is the result of their incestuous union. The couple settle on Pusuk Buhit, a volcano on the western shore of Lake Toba , and found the village of Si Anjur Mulamula. The mythological ancestor of the Batak, Si Raja Batak is one of their grandchildren. In the religious world of
9984-399: The very bones till not a particle of marrow remains in them...And so they eat him up stump and rump. And when they have thus eaten him they collect his bones and put them in fine chests, and carry them away, and place them in caverns among the mountains where no beast nor other creature can get at them. And you must know also that if they take prisoner a man of another country, and he cannot pay
10088-424: Was able to overcome the dragon. She thrust a sword into the body of Naga Padoha up to the hilt and laid him in an iron block. Whenever Naga Padoha twists in the fetters an earthquake occurs. After the lizard-shaped son of Mangalabulan , the husband the gods intended for her, had taken another name and another form, Sideak Parujar marries him. Sideak Parujar becomes the mother of twins of different sexes. When
10192-530: Was challenged by the numerous scholars of advaita (nondualistic, monistic) Shaivism persuasion such as the 8th/9th century Vasugupta, the 10th century Abhinavagupta and 11th century Kshemaraja, particularly the scholars of the Pratyabhijna, Spanda and Kashmiri Shaivism schools of theologians. The Vedas and Upanishads are shared scriptures of Hinduism , while the Agamas are sacred texts of specific sub-traditions. The surviving Vedic literature can be traced to
10296-492: Was facilitated by identification with a number of Vedic deities, such as Purusha , Rudra , Agni , Indra , Prajāpati , Vāyu , among others. The followers of Shiva were gradually accepted into the Brahmanical fold, becoming allowed to recite some of the Vedic hymns. Patanjali 's Mahābhāṣya , dated to the 2nd century BCE, mentions the term Shiva-bhagavata in section 5.2.76. Patanjali, while explaining Panini's rules of grammar, states that this term refers to
10400-446: 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 during the reign of Minangkabaus Padri . A significant minority of Batak people do not adhere to either Christianity or Islam, however, and follow traditional practices known as
10504-527: Was populated by Batak people. A Tamil inscription has been found in Barus which is dated to 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 11th century, and comprising 10,000 people by the 12th 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
10608-448: Was the highest god. This co-existence of Shaivism and Buddhism in Java continued through about 1500 CE when both Hinduism and Buddhism were replaced with Islam, and persists today in the province of Bali. The Shaivist and Buddhist traditions overlapped significantly in southeast Asia, particularly in Indonesia, Cambodia, and Vietnam between the 5th and the 15th century. Shaivism and Shiva held
10712-431: Was to accommodate the observed marriage between higher caste Brahmana men with lower caste women. Shaivism centers around Shiva, but it has many sub-traditions whose theological beliefs and practices vary significantly. They range from dualistic devotional theism to monistic meditative discovery of Shiva within oneself. Within each of these theologies, there are two sub-groups. One sub-group is called Vedic-Puranic, who use
10816-486: Was well documented among pre-colonial Batak people, being performed in order to strengthen the eater's tendi . In particular, the blood, heart, palms and soles of the feet were seen as rich in tendi . In Marco Polo ’s memoirs of his stay on the east coast of Sumatra (then called Java Minor) from April to September 1292, he mentions an encounter with hill folk whom he refers to as "man-eaters". From secondary sources, Marco Polo recorded stories of ritual cannibalism among
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