Batak - Batak

Ushbu maqola Indoneziyaning Batak xalqi haqida. Filippinning Batak xalqi uchun qarang Batak xalqi (Filippinlar). Mahalliy aholi uchun Negrito Malayziya yarimoroli guruhi, qarang Batek odamlar.
Boshqa maqsadlar uchun qarang Batak (ajralish).
Batak
Halak Batak
Halak Batak.jpg
Toba Batak an'anaviy kiyimda erkak va ayol
Jami aholi
8 466 969 (2010 yilgi aholini ro'yxatga olish)[1]
Aholisi sezilarli bo'lgan hududlar
 Indoneziya8,466,969[2]
            Shimoliy Sumatra5,785,716
            Riau691,399
            G'arbiy Yava467,438
            Jakarta326,645
            G'arbiy Sumatra222,549
            Riau orollari208,678
            Aceh147,295
            Banten139,259
            Jambi106,249
 Malayziya30,000
Tillar
Batak tillari (Karo, Pakpak, Simalungun, Toba, Angkola, Mandailing ),
Indoneziyalik
Din
Nasroniylik • Islom • an'anaviy dinlar (Parmalim, Pemena, va boshqalar.)[3][4]
Qarindosh etnik guruhlar
Gayo, Nias, Malaycha, Minangkabau, Acehnese

Batak bir-biri bilan chambarchas bog'liq bo'lgan bir qatorni aniqlash uchun ishlatiladigan jamoaviy atama Avstronesiyalik asosan etnik guruhlar Shimoliy Sumatra, Indoneziya kim gapiradi Batak tillari. Ushbu atama quyidagilarni kiritish uchun ishlatiladi Karo, Pakpak, Simalungun, Toba, Angkola va Mandailing[5] alohida tillar va an'anaviy urf-odatlar bilan bog'liq bo'lgan guruhlar (adat ).

Tarix

An'anaviy Toba batak uyi (qarang Batak me'morchiligi ).

Til va arxeologik dalillar shundan dalolat beradi Avstronesiyalik ma'ruzachilar dastlab Sumatra shahriga etib kelishdi Tayvan va Filippinlar orqali Borneo yoki Java taxminan 2500 yil oldin, va Batak, ehtimol, bu ko'chmanchilarning avlodlari edi.[6] Sumatraning janubidagi arxeologiya neolitik ko'chmanchilar borligidan dalolat bergan bo'lsa-da, Sumatraning shimoliy qismi ancha keyingi bosqichda dehqonlar tomonidan joylashtirilganga o'xshaydi.

Batak, dengizda joylashgan Evropa mustamlakachilarining ta'siridan uzoqroq joyda joylashganligi sababli, ko'pincha izolyatsiya qilingan xalqlar deb hisoblansa-da, ular ming yil yoki undan ko'proq vaqt davomida boshqa qo'shni shohliklar bilan savdo-sotiq bilan shug'ullanganliklari haqida dalillar mavjud.

Bataklar ming yillar davomida sinkretik shayvizm, buddizm va mahalliy madaniyat bilan shug'ullangan. Gollandiyalik imperialistlarga qarshi 1905 yilgacha mardlik bilan kurashgan so'nggi Batak qiroli Indoneziya shayvitlari qiroli edi. Batak haqida gapirish mumkin Chjao Rugua 13-asr Vahshiy xalqlarning tavsifi (Chju Fan Chji 諸蕃 志) ning "Ba-ta" bog'liqligini anglatadi Srivijaya. The Suma Oriental, XV asrning, shuningdek, chegaralangan Bata qirolligiga ishora qiladi Pasay va Aru qirolligi.

Ushbu dalillarga asoslanib, Batak savdo qilish uchun muhim tovarlarni sotib olishda ishtirok etgan bo'lishi mumkin Xitoy, ehtimol, 8-9-asrlardan boshlab va keyingi ming yil ichida davom etayotgan, Batak odamlari mahsulotlarini portlarida sotish uchun orqalarida olib yurishgan.

Bu muhim port deb taklif qilingan Barus yilda Tapanuli Batak aholisi yashagan.[7] A Tamilcha Barusda 1088 yilga oid yozuv topilgan, xitoy va tamil savdogarlari bilan aloqa bu erda bo'lgan Kota Cina, hozirgi shimolda joylashgan savdo shahri Medan XI asrda tashkil topgan va XII asrga kelib 10 000 kishidan iborat bo'lgan. Batak erlariga olib boradigan asosiy savdo yo'llarida tamil qoldiqlari topilgan.

Ushbu savdo imkoniyatlari Batakning Pakpak va Tobadan hozirgi Karo va Simalungun "chegara" o'lkalariga ko'chishini keltirib chiqargan bo'lishi mumkin, bu erda ular tashrif buyurgan tamil savdogarlari ta'sirida katta bo'lgan, Batakning Angkola-Mandailing erlariga ko'chishi mumkin. 8-asrning Shrivijayanga bo'lgan talabi sabab bo'ldi kofur.

The Karo marga yoki qabila Sembiring "qora" ularning tamil savdogarlari bilan bo'lgan aloqalaridan kelib chiqqan deb hisoblashadi, ular o'ziga xos Sembiring sub-marga, ya'ni Braxmana, Koliya, Pandiya, Depari, Meliala, Muham, Pelavi va Tekanning hinduliklaridan kelib chiqqan. Karo diniy urf-odatlariga tamil ta'siri ham qayd etilgan, pekualuh ikkilamchi kuydirish marosimi Karo va Dairi xalqlariga xosdir. Bundan tashqari, Sembiring Kembarenning kelib chiqishi haqidagi Pustaka Kembaren bilan bog'liqlik haqida gap boradi Pagarruyung yilda Minangkabau tog'lari.[8]

XVI asrdan boshlab, Aceh ishlab chiqarishni ko'paytirdi Qalapmir Batak botqoqli hududlarida yaxshi o'sgan guruch evaziga muhim eksport tovarlari. Batak aholisi ham turli hududlarda etishtirishgan arra (nam guruch dalalari) yoki ladang (quruq guruch) va qishloq xo'jaligining eng mutaxassisi bo'lgan Toba Batak yangi hududlarda talabni qondirish uchun ko'chib ketgan bo'lishi kerak. Guruchning tobora ortib borayotgan ahamiyati diniy ahamiyatga ega bo'lib, qishloq xo'jaligida muvaffaqiyat qozonish uchun mas'ul bo'lgan Batak oliy ruhoniylarining kuchini oshirdi.

Til

Mahalliy tilida yozilgan taqinchoqlar bilan po'stloqli kitob Batak yozuvi, 1910.
Asosiy maqola: Batak tillari
Shuningdek qarang: Batak yozuvi

Batak xalqlari barcha bir-biriga yaqin bo'lgan turli tillarda gaplashadi Avstrones tillar oilasi. Ikkita yirik filiallar mavjud, shimol filiali tarkibiga kiradi Pakpak-Dairi, Alas-Kluet va Karo bir-biriga o'xshash tillar va o'zaro tushunarli uchta shevani o'z ichiga olgan aniq janubiy filial: Toba, Angkola va Mandailing. Simalungun janubiy filialning erta naslidir. Batak Karo ma'ruzachilari ba'zi simalungun shevalarini, Toba ma'ruzachilari esa simalung'unning boshqa shevalarini tushunishlari mumkin. Bu ko'pincha botak lahjalari orasidagi chiziqlarni xiralashtiradigan lingvistik doimiylikning mavjudligi bilan bog'liq. Batak lahjasi hali ham shevalarga ta'sir qiladi Medan bugun shahar.

Batak o'z yozuviga ega Batak surasi.[9] An'anaviy diniy marosimlarda yozuv asosan tantanali ahamiyatga ega va shu sababli ozgina o'zgarishga duch kelgan. Batak xalqi dastlab yozish tizimini Sumatraning janubiy qismidan olgan bo'lishi mumkin.

Kasb

An'anaviy qayiq (taxminan 1870), fotosurat Kristen Feilberg.

Batakning an'anaviy ishg'oli edi qishloq xo'jaligi, ov va dehqonchilik. Ning katta ko'lidir Toba qadim zamonlardan beri chuchuk suvli baliq yetishtirish uchun keng imkoniyat yaratgan. Bataklarning ichki qishloqlari asosan sholi etishtirish, bog'dorchilik va boshqa o'simlik va tijorat ekinlariga tayanib, ma'lum darajada qattiq yog'och, o'simlik qatroni va yovvoyi hayvonlar kabi o'rmon mahsulotlarini sotib olishdi.

Porti Barus Batak erlarining g'arbiy qirg'og'ida manba sifatida mashhur bo'ldi kapur barus (kofur ). Qadimgi davrlarda Batak jangchilarini ko'pincha qo'shni Malay sudlari yollanma sifatida yollashar edi. Mustamlakachilik davrida gollandlar tijorat naqd ekinlarini, masalan, kofe, ko'rdim palma yog'i va kauchuk, Batak erining ba'zi qismlarini plantatsiyalarga aylantirish.

Zamonaviy Indoneziya tarixi davomida Batak jamoasi muhim hissa qo'shgan. Batak xalqi shinalar xizmat ko'rsatish bo'yicha oddiy ustaxonalardan tortib davlat vazirlari lavozimigacha bo'lgan turli kasblarni egallagan. Zamonaviy Batak advokatlar, avtobus va taksichilar, mexaniklar, muhandislar, qo'shiqchilar va musiqachilar, yozuvchilar va jurnalistlar, o'qituvchilar, iqtisodchilar, olimlar va harbiy ofitserlar kabi kasblarga qiziqish uyg'otdi.

Batak Indoneziya aholisi orasida ozchilikni tashkil etsa ham (3,58%; 2010 yildagi aholini ro'yxatga olish bo'yicha 236 million kishidan atigi 8-9 million bataklik), taniqli lavozimlarga va martabalarga ko'tarilgan bir qator taniqli batakliklar bo'lgan. Ayniqsa, huquq sohasida Batak yaxshi namoyish etilgan.[10] Indoneziya yuridik tarixidagi eng nufuzli advokatlaridan biri edi Adnan Buyung Nasution avtokratik Suxarto davrida juda katta shaxsiy tavakkal va demokratik qadriyatlar va qonun ustuvorligi uchun kurashgan.[11] Boshqalar qatorida advokatlar ham yoqadi Todung Mulya Lubis, Ruhut Sitompul va Hotman Parij Hutapea[12] ular yuridik hamkasblari doirasidan tashqarida keng tanilgan, chunki ular ommaviy axborot vositalari tomonidan yaqindan xabar qilingan yuqori martabali ishlarni ko'rib chiqish orqali yulduz advokat obro'siga ega bo'lishgan.

Bundan tashqari, Batak xalqi Indoneziya jamiyatini madaniy rivojlanish ma'nosida ham shakllantirgan. Merari Siregar (1896-1941) muallifi Azab dan Sengsara (Og'riq va iztirob, 1920), yozilgan birinchi zamonaviy roman Indoneziyalik.[13] Kabi milliy qahramonlar Sisingamangaraja XII, Indoneziyaning ikki bosh vaziri (Amir Syarifuddin Harahap va Burhoniddin Haraxap ), parlament spikerlari (Zaynul Orifin Poxan ), bitta vitse-prezident (Adam Malik Batubara ), Markaziy bank prezidenti (Darmin Nasution ), bitta bosh prokuror (Marsillam Simanjuntak ) va ko'plab vazirlar vazirlari (masalan XONIM. Kaban, Tifatul sembiring, Luhut Binsar Pandjaytan ), shuningdek etakchi harbiy generallar va zobitlar (Abdul Harris Nasution, T. B. Simatupang, Maraden Panggaben ), shuningdek, Indoneziya tarixi va siyosatida o'zlarining ta'sirini namoyish etmoqdalar.

Jamiyat

Batak juftligi, taxminan 1914-1919 yillar.

Batak jamiyatlari patriarxal ravishda sifatida tanilgan klanlar bo'ylab tashkil etilgan Marga. Toba bataklari orasida an'anaviy e'tiqod shuki, ular bir ajdod "Si Raja Batak" dan kelib chiqqan bo'lib, hamma bilan birga Margas undan kelib chiqqan. Batak xalqi orasida ota-bola munosabatlarini belgilaydigan shajaraga deyiladi tarombo. Zamonaviy Indoneziyada Batak xalqi ta'limga katta e'tibor qaratadi va kasblarda, xususan o'qituvchilar, muhandislar, shifokorlar va huquqshunoslar kabi taniqli mavqega ega.[14] Toba batak an'anaviy ravishda tanilgan to'quvchilik, yog'och o'ymakorligi va ayniqsa bezakli tosh qabrlar.

Oldin ular mustamlakachilik sub'ektlariga aylanishgan Gollandiyalik Sharqiy Hindiston hukumat, Batak shiddatli jangchi sifatida obro'ga ega edi. Bugungi kunda bataklar asosan nasroniylar bo'lib, ozchilik musulmonlardir. Hozirda Indoneziyadagi eng katta xristian jamoati bu HKBP (Xuriya Kristen Batak Protestan) Xristian cherkovi. Xristian hukmron ilohiyot tomonidan olib kelingan Lyuteran Nemis 19-asrdagi missionerlar, shu jumladan taniqli missioner Lyudvig Ingwer Nommensen. Karoga nasroniylik tomonidan kiritilgan Golland Kalvinist missionerlar va ularning eng katta cherkovi GBKP (Gereja Batak Karo Protestan). The Mandailing va Angkola Batak 19-asrning boshlarida Minangkabaus hukmronligi davrida Islomni qabul qildilar Padri.[15] Batak aholisining ozchilik qismi na nasroniylik va na islom diniga rioya qilmaydilar va an'anaviy deb ataladigan odatlarga amal qilishadi agama si dekah, shuningdek, eski din perbegu yoki pemena.[16]

Dalihan Na Tolu

Dalihan Na Tolu (uch oyoqli o'choq) - bu Batak xalqining hayot falsafasi. Bu Batak jamiyatidagi uchta umumiy qoidadan iborat edi.[17] Ular:

  1. Somba Marhulahula (xotin oilasiga hurmat ko'rsatib). Garchi; .. bo'lsa ham somba Dalihan Na Toluda ibodat qilishni anglatishi mumkin, bu xotini oilasi va bir xil klani bo'lganlarga hurmatni anglatadi (Marga (Batak) ). Bu oilaga bobolarning rafiqasi, otalarning rafiqasi va bolalarning rafiqasi kiradi.[18]
  2. Elek Marboru (barcha ayollarga mehr-oqibat ko'rsatmoqda). Ushbu kontekstda mehr-oqibat, g'arazli maqsadlar va shaxsiy manfaatlar bilan birga bo'lmaslikni anglatadi. Bundan tashqari, bu nuqtai nazardan ayollar qizni, shu jumladan qizning o'zi bilan turmush quradigan oilani anglatadi.[18]
  3. Manat Mardongan Tubu (yaqin qarindoshlar bilan yashashda ehtiyotkorlik bilan). Ehtiyotkorlik bilan yashash odatlangan an'anaviy tadbirlarni amalga oshirishda tushunmovchiliklarni oldini olish uchun o'rtoq Marga nisbatan ehtiyotkor munosabatni anglatadi. Bu xatti-harakatlar Batak maqolida aks etgan "hau na jonok do na boi marsiogoson"(faqat chindan ham yaqin bo'lgan o'rmonlar ishqalanishni keltirib chiqarishi mumkin). Bu shuni ko'rsatadiki, yaqin va tez-tez aloqada bo'lishi mumkin bo'lgan manfaatlar to'qnashuvi, maqom va hk.[18]

Ushbu ta'limotning mohiyati shundaki, axloq kodeksi o'zaro hurmat ta'limotlarini o'z ichiga oladi (masipasangapon) axloqiy qoidaning qo'llab-quvvatlashi bilan: o'zaro hurmat va yordam.[17]

Ritual kannibalizm

Kulolchilik Batak ayollari tomonidan tayyorlangan Tarutung, Batak-mamlakat; Gollandiyalik Sharqiy Hindiston davr.

Marosim odamxo'rlik mustamlakachilikgacha bo'lgan Batak xalqi orasida yaxshi hujjatlashtirilgan bo'lib, u ovqatni kuchaytirish maqsadida amalga oshirilgan Tendi.[19] Xususan, qon, yurak, kaft va oyoq osti moddalari boy ekanligi ko'rinib turardi Tendi.

Yilda Marko Polo 1292 yil apreldan sentyabrgacha Sumatraning sharqiy qirg'og'ida (o'shanda Yava Minor deb nomlangan) bo'lganligi haqidagi esdaliklarida u "odam yeyuvchilar" deb atagan tepaliklar xalqi bilan uchrashuvni eslatib o'tdi.[20] Ikkinchi darajali manbalardan Marko Polo "Battalar" orasida marosimdagi odam yeyish haqidagi hikoyalarni yozib oldi. Marko Poloning qolish sohil bo'yidagi hududlarda cheklangan va u bunday da'volarni to'g'ridan-to'g'ri tekshirish uchun hech qachon ichki qismga kirmagan. Hech qachon bu voqealarga shaxsan guvoh bo'lmaganiga qaramay, u unga berilgan mahkum qilingan odamni yeb qo'ygan ta'riflarni berishga tayyor edi: "Ular uni bo'g'ib o'ldirishadi. Va u o'lganida uni pishiradi va barcha o'liklarni to'playdi. odamning qarindoshi, uni eb oling va sizni ishontirib aytamanki, ular ichida suyak iligi bo'lmaguncha suyaklarni so'raydilar ... Shunday qilib, ular uni qoqib, dumg'aza qilib yeb qo'ydilar va shu bilan uni yeb bo'lgach, uning suyaklarini to'playdilar. Va ularni yaxshi sandiqlarga solib, olib keting va hech qanday jonivor yoki boshqa jonzot ularga yaqinlasha olmaydigan tog'lar orasidagi g'orlarga qo'ying va shuni ham bilishingiz kerakki, agar ular boshqa bir mamlakat odamini asirga olsalar va u qila olmaydi. tanga bilan to'lovni to'lashadi, ular uni o'ldirishadi va darhol yeyishadi.[21]

Venetsiyalik Niccolò de 'Conti (1395–1469) 1421 yillarning ko'pini Sumatrada uzoq savdo safari davomida o'tkazgan Janubi-sharqiy Osiyo (1414–1439) va aholining qisqacha tavsifini yozgan: "Orolning Batech deb nomlangan qismida qo'shnilariga qarshi doimiy urush olib boradigan odamxo'rlar yashaydi".[22][23]

Toba Batakning hukm joyi.
Batak jangchilari, 1870 yil.

Ser Tomas "Stemford" Raffles 1820-yillarda Batakni va ularning odam go'shtini iste'mol qilish bilan bog'liq marosimlari va qonunlarini o'rganib chiqib, bunday harakatni talab qilgan qonunbuzarliklar va ularning usullari haqida batafsil yozgan.[24] Raffles "Odamlar odatdagidek ota-onalarini mehnatga yaroqsiz bo'lib yeyishlari odatiy holdir" va ba'zi bir jinoyatlar uchun jinoyatchini tiriklayin iste'mol qilishlarini ta'kidladi: "Go'shtni xom yoki grilda, ohak, tuz va ozgina guruch bilan iste'mol qiladilar. . ”[25]

Nemis shifokori va geografi Frants Wilhelm Junghuhn 1840-41 yillarda Batak yerlariga tashrif buyurgan. Jungxun Batak (odam uni "Battaer" deb atagan) orasida odamxo'rlik haqida shunday deydi: "Odamlar halol Battaerga bozorda odam go'shtini sotayotgani va yaroqsiz bo'lishi bilanoq qariyalarini o'ldirishi aytilganida adolatsizlik qilishadi. ish uchun ... Ular inson go'shtini faqat urush paytida, g'azablanganda va bir nechta qonuniy holatlarda iste'mol qiladilar. "Jungxun xavfli va och parvozdan so'ng do'stona qishloqqa qanday etib kelgani va uning taklif qilgan taomlari haqida hikoya qiladi mezbonlar bir kun oldin so'yilgan ikki mahbusning go'shti edi,[26] ammo u Batak bo'lg'usi bosqinchilarni qo'rqitish va vaqti-vaqti bilan ish topish uchun ularning inson tanasiga bo'lgan sevgisini oshirib yuborgan deb ta'kidlamoqda. yollanma askarlar tomonidan azoblangan qirg'oq qabilalari uchun qaroqchilar.[27]

Oskar fon Kessel 1840 yillarda Silindungga tashrif buyurgan va 1844 yilda, ehtimol, evropada birinchi bo'lib Batak kannibalistik marosimini o'tkazgan, u erda sudlangan zinokor tiriklayin yeyilgan. Uning tavsifi ba'zi bir muhim jihatlar bo'yicha Marsden bilan taqqoslanadi, ammo fon Kessel kannibalizm Batak tomonidan sud qarori sifatida qabul qilinganligini va uning qo'llanilishi qonunning o'ta o'g'irlanishi, shu jumladan o'g'irlik bilan cheklanganligini ta'kidlaydi. zino, josuslik yoki xiyonat. Tuz, qizil qalampir va limon qurbonning qarindoshlari tomonidan qabul qilinganligining belgisi sifatida berilishi kerak edi hukm jamiyat haqida va o'ylamagan qasos.[28]

Ida Laura Pfeiffer Batakka 1852 yil avgustda tashrif buyurgan va garchi u hech qanday kannibalizmni kuzatmagan bo'lsa ham, unga:

"Harbiy asirlar daraxtga bog'lanib, birdan boshlarini kesishadi; ammo qon ichish uchun ehtiyotkorlik bilan saqlanadi va ba'zida qaynatilgan guruch bilan bir xil puding tayyorlanadi. Keyin tanani taqsimlash; quloqlari, burunlari va oyoqlari - bu faqat mulkdir Rajax, boshqa qismlar bo'yicha da'vo bilan bir qatorda kim. Qo'l kaftlari, oyoq osti qismlari, bosh go'shti va yurak va jigar o'ziga xos nozikliklar hisoblanib, umuman go'shtni qovurib tuz bilan iste'mol qilinadi. The Regentslar menga ma'lum bir zavq bag'ishlab, bu juda yaxshi taom ekanligiga va ular uni iste'mol qilishga eng kam e'tirozlari yo'qligiga ishontirdilar. Ayollarga ushbu katta oshxonalarda qatnashish taqiqlangan. "[29]

Batakdagi amerikalik suvga cho'mdiruvchi missionerlari Semyuel Munson va Genri Layman 1834 yilda odam o'ldirilgan. Golland va nemis missionerlar 19-asrning oxirida Batakka odamxo'rlikning bir nechta holatlarini kuzatgan va ularning uylariga lurid tavsiflarni yozgan. cherkovlar keyingi missiyalar uchun xayriya mablag'larini yig'ish maqsadida.[30] Shimoliy Sumatrada Gollandiyaning kuchayib borayotgan ta'siri kuchayishiga olib keldi Malaycha qirg'oq bo'yidagi savdo va plantatsiyalardagi ta'sir, Karoni uzoqroqqa itarish. Borayotgan etnik ziddiyatlar avjiga chiqdi 1872 yil Karo qo'zg'oloni Karo Gollandiya va Malay kuchlari tomonidan bostirilgan joyda. Shunga qaramay, Karoning Gollandiyalik imperializmga qarshiligi 20-asrning boshlarida davom etdi.[31] 1890 yilda Gollandiya mustamlakachilik hukumati o'zlarining nazorati ostidagi hududlarda kannibalizmni taqiqladi.[32] Batak kannibalizmi haqidagi mish-mishlar 20-asrning boshlarida saqlanib qolgan, ammo 1816 yildan keyin bu odat kamdan-kam uchragan bo'lishi mumkin. Islom.[33]

Tarombo

Asosiy maqola: Tarombo

Shajaraviy nasl-nasab Batak uchun juda muhimdir. Naslni bilmaganlar uchun adashganlar deb qaraladi (nalilu) Batak. Batak xalqi o'z nasablarini yoki hech bo'lmaganda familiyasi bo'lgan ajdodlarini bilishlari shart (Marga (Batak) ) va tegishli klanlar (dongan tubu) kelgan. Bu qarindoshlik munosabatlarini aniqlash uchun kerak (partuturanna) klan ichida yoki shunchaki familiya (Marga (Batak) ) o'zi.

Geografiya

Sumatraning etnik guruhlari, Shimoliy Sumatraning Toba ko'li atrofida joylashgan batak qabilalari.

Batak erlari quyidagilardan iborat Shimoliy Sumatra bundan mustasno Nias orol, sharqiy qirg'oq va g'arbiy qirg'oqlarning tarixiy jihatdan Malay qirolliklari Minangkabau xalqi.[34] Bundan tashqari, Karo erlarining bir qismi zamonaviygacha cho'zilgan East Aceh Regency yilda Aceh viloyat, Mandailing erlarining bir qismi esa yotadi Rokan Xulu Regency in Riau. So'nggi yillarda Batakning katta qismi obod qo'shni Riau viloyatiga ko'chib ketishdi.

Shimoliy Sumatraning janubida Minangkabau musulmonlari joylashgan G'arbiy Sumatra, shimol tomonda esa turli xil musulmon Axine xalqlari mavjud.

An'anaviy Batak dini

Samosir orolidagi Batak qishlog'i.

Batakning turli xil madaniyatlari mustamlakadan oldingi diniy g'oyalari bilan farq qiladi, chunki ular madaniyatning boshqa ko'plab jihatlarida bo'lgani kabi. Ning eski diniy g'oyalari haqida ma'lumot Mandailing Batakland janubidagi Angkola esa to'liq emas va din haqida juda kam narsa ma'lum Pakpak va Simalungun Batak. Uchun Toba va Karo boshqa tomondan missionerlar va mustamlaka ma'murlari yozuvlaridagi dalillar nisbatan juda ko'p. Batak dinining an'anaviy shakllari to'g'risidagi ma'lumotlar, asosan, yozuvlaridan olingan Nemis 19-asrning oxirlarida Batak e'tiqodi bilan tobora ko'proq shug'ullanadigan Gollandiyalik missionerlar.[35]

Batakka Tamil va. Bilan aloqalari orqali turli ta'sirlar ta'sir ko'rsatdi Yava Batakland janubidagi savdogarlar va ko'chmanchilar, Barus yaqinidagi sharqiy va g'arbiy sohil Tapanuli, xususan, katta Padang Lawas ibodatxona majmuasi Tapanulida. Ushbu aloqalar ko'p asrlar ilgari sodir bo'lgan va bu chet elliklarning diniy g'oyalarini batak tomonidan qabul qilingan va qayta ishlanganligini qayta tiklash mumkin emas. Batak ushbu dinlarning o'ziga xos jihatlarini, xususan, Maxayana buddistini qabul qilgan deb taklif qilinadi. Shaivist va Tantrist amaliyotlar[19] o'zlarining urf-odatlari doirasida.[36]

Zamonaviy Indoneziya davlati tamoyillari asosida tashkil etilgan pankasila protestantizm, katoliklik, islom, buddizm yoki hinduizm amaliyoti uchun "yagona va yagona Xudo" ga ishonishni talab qiladi, ulardan biri shaxsga tegishli bo'lishi kerak. KTP. An'anaviy dinlar rasmiy ravishda e'tirof etilmaydi va shunga ko'ra an'anaviy dinlar tobora chetga chiqmoqda, garchi an'anaviy Batak dinining jihatlari hali ham nasroniylik bilan bir qatorda amal qilmoqda.

Yaratilish afsonalari

Ning qo'g'irchoqlari Toba Batak xalqi bilan Sigale Gale qo'g'irchoq, Sumatra.

Muomalada turli xil versiyalar mavjud. Ilgari bular og'zaki an'ana orqali o'tib kelgan, ammo hozirgi vaqtda mahalliy tillarda yozilgan. Shuningdek, 19-asr o'rtalaridan boshlab Evropa olimlari tomonidan to'plangan va Evropa tillarida, asosan Gollandiyada yozilgan Batak ertaklarining katta to'plamlari mavjud.[37]

Vaqt boshida faqat osmon bor edi, uning ostida katta dengiz bor edi. Osmonda xudolar yashar edi va dengiz qudratli er osti dunyosining uyi edi ajdar Naga Padoha. Yer hali mavjud emas edi va odamlar ham hali noma'lum edi. Barcha tirik qolganlar afsonalar Yaratilishning boshida xudo turganini yozing Mula Jadi Na Bolon. Uning kelib chiqishi noaniq bo'lib qolmoqda. Ismning taxminiy tarjimasi "bo'lishning boshlanishi" dir. Mavjud bo'lgan hamma narsaning yaratilishi unga tegishli bo'lishi mumkin. Mula Jadi odatda etti darajaga bo'lingan deb hisoblanadigan yuqori dunyoda yashaydi. Uning uch o'g'li, Batara gurusi, Mangalabulan va Soripada tomonidan urug'lantirilgan tovuq qo'ygan tuxumlardan tug'ilgan Mula Jadi. Ikki qaldirg'och xabarchi va yordamchi vazifasini bajaradi Mula Jadi uning yaratilishida. Ularning funktsiyalari turli xil versiyalarda farq qiladi. Mula Jadi uchta o'g'liga xotin qilib beradigan uchta qiz tug'iladi. Insoniyat bu uchta juftlikning birlashishi natijasidir. Uch o'g'lidan tashqari Mula Jadi boshqa xudo bor, Osiyo, xudolar dunyosidagi o'rni va vazifasi deyarli noaniq bo'lib qolmoqda. Bunga ba'zi dalillar mavjud Osiyo xudolarning uchligining muvozanati va birligi sifatida qarash mumkin.

Jinoyatchilar dunyosining hukmdori, ya'ni. e. ibtidoiy dengiz - bu ilon-ajdar Naga Padoha. U ham boshlanishidan oldin mavjud edi va raqibga o'xshaydi Mula Jadi. Jinoyatchilar hukmdori sifatida Naga Padoha shuningdek, erni yaratishda muhim funktsiyaga ega.

Hozirgacha aytib o'tilgan oltita xudolarning umumiy jihati shundaki, ular marosimlarda kichik rol o'ynaydi. Ular sodiqlardan hech qanday qurbonlik keltirmaydilar va hech bir joy yo'q qurbonlik ular uchun qurilgan. Ular shunchaki ibodatlarda yordam va yordamga chaqirishadi.[38]

Er va insoniyatning kelib chiqishi asosan qizi bilan bog'liq Batara gurusi, Sideak Parujar, erning haqiqiy yaratuvchisi kim. U ko'zlangan eridan, kaltakesak shaklidagi o'g'lidan qochib ketadi Mangalabulanva o'zini osmondan o'rta dunyoga aylangan ipga tushiradi, o'sha paytda u hali ham shunchaki suv chiqindisi edi. U orqaga qaytishni rad etadi, lekin o'zini juda baxtsiz his qiladi. Rahmdillik tufayli Mula Jadi yashash joyini topishi uchun nabirasiga bir hovuch erni yuboradi. Sideak Parudjar bu erni yoyish uchun buyruq berildi va shu bilan er keng va uzun bo'ldi. Ammo ma'buda uzoq vaqt dam olishdan zavqlana olmadi. Yer boshiga yoyilgan edi Naga Padoha, suvda yashagan er osti dunyosining ajdaho. U og'irlikdan ingrab, aylanib yurib undan qutulmoqchi bo'ldi. Yer suv bilan yumshatildi va butunlay yo'q qilinish bilan tahdid qildi. Yordamida Mula Jadi va uning ayyorligi bilan Sideak Parudjar ajdarhoni engishga qodir edi. U tanasiga qilich tiqdi Naga Padoha tepaga qadar va uni temir blokka ichiga yotqizdi. Har doim Naga Padoha zilzila sodir bo'ladi.

Kertenkele shaklidagi o'g'lidan keyin Mangalabulan, eri unga mo'ljallangan xudolar, boshqa nom va boshqa shaklni olgan, Sideak Parujar unga uylanadi. Sideak Parujar turli jinsdagi egizaklarning onasiga aylanadi. Ikkalasi katta bo'lganida, ilohiy ota-onalar er yuzida er-xotinni qoldirib, yuqori dunyoga qaytadilar. Insoniyat ularning natijasidir qarindoshlararo er-xotin Pusuk Buhitda, g'arbiy qirg'oqdagi vulqonda joylashgan Toba ko'li va Si Anjur Mulamula qishlog'ini topdi. Batakning mifologik ajdodi, Si Raja Batak ularning nevaralaridan biridir.[39]

The Tendi kult

20-asrda o'yilgan suyak suyagi Porxalan Batak taqvimi.

Toba va Karo Batak diniy olamida xudolar va insoniyatning yaratilishi, ular bilan bog'liq bo'lgan murakkab tushunchalarga qaraganda unchalik ahamiyatli emas. Tendi (Karo) yoki tondi (Toba) va begu. Ehtimol, ushbu atamalarning eng foydali tarjimalari "hayot-jon" va "o'lim-jon". Inson o'zining "hayot-ruhini" oladi (Tendi) dan Mula Jadi Na Bolon u tug'ilishidan oldin. The taqdir shaxsning Tendi tomonidan qaror qilinadi Tendi o'zi tug'ilishidan oldin. Atrofida turli xil afsonalar to'qilgan Tendi ularning taqdirini tanlang Mula Jadi. Uornek, missioner va uzoq vaqt davomida boshliq (efor) Batak cherkovining Batak diniga bag'ishlangan yirik asarida ikkita ayniqsa ekspresif afsonani qayd etgan.[40] Muhimi shundaki Tendi ularning ahmoqligi uchun o'zlari javobgardir:

"Mula Jadi unga tanlash uchun barcha turdagi narsalarni sovg'a qiladi. Agar Tendi pishgan tuxumni so'raydi, keyin u jonlantirgan kishi kambag'al odam bo'ladi; agar u gul so'rasa, u qisqa vaqt ichida yashaydi; agar u tovuq so'rasa, odam bezovta bo'ladi; latta qashshoqlikni anglatadi; eski mat, shuhrat etishmasligi; oltin buyum, boylik; plastinka, nayza, dorivor idish uning buyuk boshliq bo'lishiga yoki sehrgarlikni tushunishini bildiradi.
"Bilan Mula Jadi yuqori dunyoda qudratli daraxt deb nomlangan Djambubarus. Mula Jadi barcha barglariga yozib qo'ygan. Bir yaproqqa "ko'p bolalar", boshqalarga "boylik" yoki "hurmat" va boshqalar yozilgan. Barglarda "xor hayot", "qashshoqlik", "baxtsizlik" ham yozilgan. Barglarga odamning barcha mumkin bo'lgan turli xil taqdirlari kiritiladi. Har bir Tendi O'rta dunyoga tushishni istaganlar avval so'rashlari kerak Mula Jadi barglarning biri uchun. U tanlagan bargda nima yozilgan bo'lsa, uning o'rta dunyodagi taqdiri bo'ladi. "

Karo va Toba orasida ba'zan turli xil bo'lgan turli xil versiyalar mavjud Tendi yashaydi va qancha Tendi lar bor. Toba ma'lumotlariga ko'ra, odamda etti kishi bor Tendi. Ikkinchisi Tendi topilgan platsenta va amniotik suyuqlik yangi tug'ilgan chaqaloqning, va shunga muvofiq bola tug'ilgandan keyin tug'ruqqa alohida e'tibor beriladi. Odatda uyning ostiga ko'miladi, deyiladi saudara (birodar) va shaxsning vasiyligi sifatida qaraladi. Tug'ilish haqidagi shunga o'xshash fikrlar Karo orasida ham uchraydi, ular platsenta va amniotik suyuqlikni uyning ostiga ko'mib, ularni ikki qo'riqchi ruh deb bilishadi (kaka va agi) har doim odamga yaqin bo'lib qoladiganlar.[41]

Hamma Batak yo'qotishlarni hisobga oladi Tendi "tan va ruh" uchun katta xavfni anglatuvchi narsa. Tendi beparvolik bilan yoki egalari tomonidan qora sehr tufayli a tomonidan ajratilishi mumkin ma'lumotlar yomon niyat bilan. Boshqacha qilib aytganda Tendi tanaga bog'lanmagan; u tanadan tashqarida ham bir muddat yashashi mumkin. Ning so'nggi yo'qotishi Tendi muqarrar ravishda o'limga olib keladi. Tananing aniq qaerida joylashganligi haqida turli xil fikrlar mavjud Tendi yashaydi. Tananing ayrim qismlarida, ayniqsa qonda, jigarda, boshda va yurakda ayniqsa yuqori darajada bo'ladi. Ter ham boy deb ta'riflanadi Tendi. Kasalliklar yo'qligi bilan bog'liq deb ishoniladi Tendiva orqaga qaytarish Tendi davolashning asosiy usuli hisoblanadi. Masalan, Karoda sovg'alar mavjud upah tendi (upax = ish haqi, to'lov, sovg'a), ular o'zlariga berishadi Tendi shunday qilib, ularning Tendi ular bilan qoling. Ushbu sovg'alar pichoq, gong, ma'lum bir kiyim, suv buvali yoki kichik muqaddas joydan iborat bo'lishi mumkin. Sovg'alarni saqlash uchun ehtiyotkorlik bilan g'amxo'rlik qilishadi Tendi mamnun.[42]

Tendi ning ovozini sevaman surdam (bambuk nay). Agar a Tendi bemorning jasadini, o'ynashni tashladi surdam ichida raleng tendi marosim hissa qo'shishi mumkin Tendi kasal odamning tanasiga qaytish. Shuni ta'kidlash kerakki, faqat ma'lumot odamlarni talqin qilish va ularga ta'sir o'tkazish imkoniyatiga ega Tendi to'g'ri. Agar ularning urinishlari muvaffaqiyatsiz bo'lsa, unda aniq Tendi o'zi uchun boshqa taqdirni tanladi.[43]

O'lim kulti

Batak Totem ustuni.

O'limda Tendi fontanel va "o'lim-jon" orqali inson tanasini tark etadi (begu) bepul o'rnatildi. Deb o'ylashadi Tendi yo'q bo'lib ketadi va har qanday inson vafotidan keyin faqat begu mavjudligini davom ettiradi. Batak ishonadi begu avvalgi uylari yaqinida yashashni davom ettirish (qabristondan unchalik uzoq bo'lmagan joyda o'liklarning qishlog'ida) va ularning avlodlari bilan bog'lanishlari mumkin. Yomon tushlar, ayniqsa baxtsizlik va shunga o'xshash narsalar bu belgining belgisi bo'lishi mumkin begu ajdodning avlodlari xatti-harakatlaridan qoniqmaydi. Har qanday shaxs g'azablangan odamni tinchlantirishga urinishi mumkin begu oziq-ovqat va ichimlik qurbonliklari va ibodatlar orqali. Agar bu ishlamasa, a ma'lumotlar yoki a guru chaqirilishi kerak.[44] The begu o'lmas emaslar, chunki o'lim o'lganlar o'lkasida ham hukmronlik qiladi: a begu u somonga aylanishidan oldin etti marta o'ladi va nihoyat erga aylanadi.[45]

Batak uchta toifaga ishonadi begu mavjud.[46] The bikara gurusi ular begu o'lik tug'ilgan chaqaloqlar yoki tishlamasdan oldin vafot etgan bolalar. Burilish mumkin bikara gurusi agar bola o'limidan ko'p o'tmay, uning oilasiga baxtsizlik tushsa, vasiylik ruhiga. A yordamida guru sibaso, bikara gurusi ziyoratgoh taqdim etiladigan va doimiy ravishda qurbonlik qilinadigan oilaning vasiyligi bo'lishi mumkin. Yiliga bir marta bikara gurusi oldin maxsus sochlar bilan yuvinish marosimi o'tkaziladi.

The begu to'satdan o'limga duchor bo'lgan oila a'zolari (turmush o'rtog'i sada-uari), shuningdek, oila uchun qo'riqchi ruhlari vazifasini o'tashi mumkin. Ular baxtsiz hodisalar qurbonlari, o'z joniga qasd qilish, qotillik qurbonlari yoki chaqmoq urgan odamlar. Ular hurmat qilinadigan va qurbonliklar keltiriladigan joyda ziyoratgoh qurilgan. Uchinchi toifa quyidagilardan iborat begu o'lik bokira qizlar (tungkup). Ularning qabrlari bata-bata yoki ingan tungkup, qarindoshlari tomonidan uzoq vaqt davomida saqlanib kelinmoqda.

Dafn etish an'analari

Toba Batak qishlog'idagi tosh sarkofag.

Batak dafn qilish urf-odatlar juda boy va murakkabdir. O'limdan keyin darhol turli xil marosimlar o'tkaziladi begu bundan buyon uning dunyosi qarindoshlar dunyosidan ajralib turishini tushun. Ramziy ma'noda bu murda yotqizilgan matni orqaga qaytarish orqali amalga oshiriladi, shunda tanasi mat boshida yotadi. Bosh barmoqlar va oyoq barmoqlarini bir-biriga bog'lab, tanani har tomonga silaymiz kofur va uning teshiklari to'xtadi kofur, keyin u oq paxta matosiga o'ralgan. Buning davomida perumah begu marosim a guru sibaso ga e'lon qiladi begu marhumning albatta o'lganligi va qarindoshlaridan ta'til olishi kerakligi.

Boy oilalarning tobuti bor (Karo: pelangka ) ning yog'ochidan qilingan kemiri daraxt (Aleuritlar molukkan ), qayiq shaklida o'yilgan, uning kamoni o'yilgan bosh bilan bezatilgan hornbill, yoki ot, yoki a afsonaviy hayvon sifatida tanilgan singa. Keyin qopqoq bilan yopiladi qatron dafn marosimi o'tkazilgunga qadar tobutni oila uyi yaqinidagi maxsus joyga qo'yish mumkin. Boy bo'lmagan oilalar oddiy yog'och tobutlardan foydalanadilar yoki tanani somon matosiga o'rashadi.

Jasadni uy atrofida bir necha marta, odatda ayollar olib borishadi, keyin esa qabriston musiqiy hamrohligida gondang orkestr va doimiy ravishda o'q uzish. Har qanday chorrahada murda qo'yiladi va o'n bitta odam uni adashtirish uchun to'rt marta aylanib chiqadi begu. Umid qilamizki begu keyin qishloqqa qaytish yo'lini topa olmaydi. Dafn marosimi qabristonga kelganda, qabr qazib olinadi va jasad yotadi, uning orqa tomoni tekis. Tananing kutilmaganda ko'tarilishi kerakligi sababli, u qishloq tomonga qaramasligi uchun bosh qishloqqa qarab yotishi kerak. Tanalari ma'lumot chaqmoqdan vafot etganlar qo'llarini bog'lab o'tirgan holda dafn etiladi. Qo'l kaftlari bir-biriga bog'langan va betel ularning orasiga joylashtirilgan.[47]

Qayta ko'mish

Batak tugu orolida Samosir, Toba ko'li, 1984 yil dekabr.

Dafn etish an'anasiga ajdodlarning suyaklari vafotidan bir necha yil o'tgach qayta joylashtirilgan ko'mish marosimi kiradi. Ushbu ikkilamchi dafn Toba bataklari orasida ma'lum mangongkal xoli, Karo as orasida nurun-nurun. Bir necha kun davom etadigan marosimda alohida hurmatga sazovor bo'lgan ajdodning va uning avlodlarining suyaklari qazib olinadi, tozalanadi, aza tutiladi va nihoyat "suyak uyi" da tanilgan tugu yoki tambak:

"Bayramning birinchi kuni ertalab qabristonda qabrlar ochilib, ajdodlarning suyaklari olib tashlangan. Bosh suyaklarini qazib olish ayniqsa harakatlanuvchi sifatida namoyish etiladi. Suyaklar savat bilan to'ldirilgan savatlarga yig'iladi. oq mato va keyin turli xil sharbatlardan foydalangan holda ayollar tomonidan marosimlarda tozalanadi tsitrus mevalar. Suyaklarni eksgumatsiya qilish va tozalash nola kuylash bilan birga keladi. Suyaklar savat ichida saqlanadi tugu ertasi kuni ertalabgacha, qoldiqlar an'anaviy matolarga o'ralganida (ulos ) va savatdan kichik yog'och tobutlarga ko'chirilgan. Uzoq nutqlardan va jamoat namozidan keyin tobutlar mixlanib, xonalarga joylashtirildi tugu. Go'sht va guruchdan iborat ziyofat va an'anaviy raqslar namoyish etiladi.[48]"

Qadimgi davrlarda bular sarkofagi toshdan o'yilgan yoki yog'ochdan, keyinchalik g'ishtdan qurilgan. Hozirgi kunda ular tsement yoki betondan tayyorlangan. Katta va juda bezakli tugu Toba ko'li atrofida va orolda ko'rish mumkin Samosir.

Dafn marosimining maqsadi maqomini ko'tarishdir begu marhumning. An'anaviy Batak e'tiqodlari o'liklarning hayotdagi ijtimoiy mavqeiga o'xshash ierarxik maqomni egallashiga ishonadi. Bu shuni anglatadiki, boy va qudratli shaxs o'limidan keyin ham ta'sirli bo'lib qoladi va agar oila qayta dafn marosimini o'tkazsa, bu maqom ko'tarilishi mumkin. Boy avlod avans qilishi mumkin begu holatiga a sumangot ajoyib marosim orqali va a horja etti kungacha davom etadigan bayram. Qadimgi davrlarda bunday bayramlarda ko'plab cho'chqalar, qoramollar yoki hatto bufalolar so'yilgan va gondang orkestr akkompaniyani taqdim etdi.

Dan keyingi daraja sumangot bo'ladi sombaon, bundan o'n-o'n ikki avlod oldin yashagan muhim ajdodlarning ruhlari kimlar. Ko'tarish uchun sumangot a sombaon yana bir buyuk festivalni talab qiladi, a santi rea, often lasting several months, during which the inhabitants of the whole district come together. These powerful ancestor spirits offer protection and good fortune to their descendants, but the ceremony also serves to establish new qarindoshlik groups descended from the ancestor thus honored.[49]

Traditional Batak medicine

Madame Sitorus, a well-known Toba guru sibaso kim mashq qilgan Laguboti in 1984. She is consulting a paperback edition of the Yangi Ahd a o'rniga pustaxa. On the shelf are components of herbal remedies. In front of her is a kofir ohak in a bowl of water, a form of divination used to locate lost items or people.

In traditional Batak society ma'lumot (animist priests) as well as gurus mashq qilindi an'anaviy tibbiyot, although the former were exclusively male. Both professions were attributed with supernatural powers and the ability to predict the future. Treatments and healing rituals bear some resemblance to those practiced by dukunlar in other parts of Indonesia. Following the Christianization of the Toba and Karo Batak in the late 19th century, missionaries discouraged traditional healing and divination and they became largely yashirin tadbirlar.[50]

Ikkalasi ham ma'lumotlar va guru healers also practiced bashorat by consulting a pustaxa, a handwritten book made of wood and bark in which were inscribed recipes for healing remedies, incantations and songs, predictive calendars, and other notes on magic, healing and divination written in poda, arxaik Batak shorthand. According to Winkler,[51] there were three categories of Pustaxa based on the purpose of their usage:

1. Protective Magic, which includes diagnosis, therapy, medicinal mixes which have magical properties, such as tumorlar, parmanisan (love charms), etc.
2. Destructive Magic, which encompasses the art of making poison, the art of controlling or utilizing the power of certain spirits, calling the pangulubalang, and the art of making yotoqxona (magical formulas for causing a person to fall in love).
3. Bashorato'z ichiga oladi oracle (words of the gods), the wishes of the spirits, commands from the gods and from the spirits of the ancestors, and an almanax or calendrical system (porhalaan) va astrologiya to determine auspicious days and months to accomplish certain actions or goals.[52]

The ma'lumotlar yoki guru bilan maslahatlashdi pustaxa when presented with a difficult problem, and in time this became in itself a ritual. When missionaries began to discourage traditional healing and avgust The Injil may have been adopted by some gurus o'rniga pustaxa.[52]

Among the most important healing ceremonies performed in Toba and Karo communities is that of recalling the jinujung, or personal guardian spirit. According to Toba and Karo kosmologiya, each person receives a jinujung in childhood or at balog'at yoshi and they keep it for life unless they are unfortunate enough to lose it, in which case they will fall ill. In order to call the jinujung back, a female guru (guru sibaso in Karo) goes into a trans va jinujung will enter into her and speak through her mouth. At this time the sick person or the family can negotiate ritual payment to entice it to return.[53]

Traditional healers are not powerful enough to cure illness due to the loss of a person's tendi (this falls under the jurisdiction of the ma'lumot), however they do play a role in communicating with begu and influencing their behavior.[54]

Malim

A magic book or Pustaxa tomonidan ishlatilgan ma'lumotlar yoki guru (wizards) of the Toba Batak xalqi, Shimoliy Sumatra, Indoneziya ko'rinib turganidek Davlat etnologiya muzeyi, Leyden, Gollandiya.
Asosiy maqola: Parmalim
Boshqa maqsadlar uchun qarang Pemena.

Malim is the modern form of the Batak Toba religion. Practitioners of Malim are called Parmalim.[55]

Non-Malim Batak peoples (those following Christian or Muslim faith) often continue to believe certain aspects of traditional Batak spiritual belief.

The 'Perodak-odak' movement among the Karo people in the 1960s was a reassertion of the traditional Karo religion, but has largely faded; a subsequent Karo movement to identify as Hindu was noted starting from the late 1970s in order to adopt, if only in name, one of the recognised religions of Indonesia, while in practice still following traditional beliefs.[56]

Dinlar

Shuningdek qarang: Indoneziyadagi din

Religion of Batak people in Indonesia (2015 census)[57]

  Protestant (53.56%)
  Katolik (6.07%)
  Islom (40.17%)
  Buddizm (0.11%)
  Hinduizm (0.02%)
  Boshqalar (0,07%)

Nasroniylik

At the time of Marco Polo's visit in 1292 the people were described as "wild butparastlar " who had not been influenced by outside religions, however by Ibn Battuta 's visit in 1345 Arab traders had established river-ports along the northern coasts of Sumatra and Sultan Al-Malik Al-Dhahir had recently converted to Islam.

Sir Stamford Raffles perceived the Batak lands as a buffer between the Islamic Aceh and Minang kingdoms, and encouraged Christian missionary work to preserve this.[58] This policy was continued by the Dutch, who deemed the non-Muslim lands the 'Bataklanden'.

In 1824 two Inglizlar Baptist missionaries, Richard Burton and Nathaniel Ward, set off on foot from Sibolga and traveled through the Batak lands.[59] After three days' journey they reached the high valley of Silindung and spent about two weeks in the Batak region. Considering the shortness of their stay their account reveals very intensive first-hand observation. This was followed in 1834 by Henry Lyman (missionary) va Samuel Munson dan Xorijiy missiyalar bo'yicha Amerika komissarlari kengashi who met with a more hostile reception.[60] Ga binoan Ida Pfeiffer:

"Some time before the arrival of the missionaries the unfortunate Americans presented themselves as religious teachers,the Battakers felt that these people were invaders, and resolving to be beforehand with their tormentors, they killed them and ate them up."[61]

Herman Neubronner van der Tuuk was employed by the Nederlands Bijbel Genootschap (Netherlands Bible Society) in the 1850s to produce a Batak–Dutch grammar-book and a dictionary, which enabled future Dutch and German missionaries to undertake the conversion of the Toba and Simalungan Batak.[62]

The first German missionaries to the Lake Toba region arrived in 1861, and a mission was established in 1881 by Dr. Lyudvig Ingwer Nommensen nemis Rhenish missionerlik jamiyati. The Yangi Ahd was first translated into Toba Batak by Dr. Nommensen in 1869 and a translation of the Eski Ahd was completed by P. H. Johannsen in 1891. The complete text was printed in Lotin skript Medan in 1893, although a paper describes the translation as “not easy to read, it is rigid and not fluent, and sounds strange to the Batak…[with] a number of errors in the translation.”[63]

The Toba and Karo Batak accepted Nasroniylik rapidly and by the early 20th century it had become part of their cultural identity.[64]

This period was characterized by the arrival of Dutch colonists and while most Batak did not oppose the Dutch, the Toba Batak fought a partizan war that lasted into the early 20th century and ended only with the death in 1907 of their charismatic priest-warrior-king Si Sisingamangaraja XII, who had battled the Dutch during the First Toba War with both magic and weaponry.[65]

Batak churches

Huria Kristen Batak Protestan (HKBP) Cherkov Balige, Shimoliy Sumatra, built circa 1917.

The Huria Kristen Batak Protestan (HKBP ) Church was established in Balige in September, 1917. By the late 1920s a nursing school was training hamshira doyalar U yerda. In 1941, the Gereja Batak Karo Protestan (GBKP) was established.[66] Although missionaries ceded much power to Batak converts in the first decades of the 20th century, Bataks never pressured the missionaries to leave and only took control of church activities as a result of thousands of foreign missionaries being interned or forced to leave[67] after the 1942 invasion of Sumatra by the Yapon.[68]

The Gereja Kristen Protestan Simalungun, originally part of the HKBP and preaching in Batak Toba language, eventually became a distinctively Simalungun church, adopting Simalungun customs and language, before finally incorporating as GKPS in 1963.

Islom

The Mandailing and Angkola people, occupying the southern Batak lands, came under the influence of the neighbouring Islamic Minangkabau xalqi natijasida Padri urushi (1821–1837).[58] Some Mandailing had previously converted to Islam, but the Padri war was a watershed event, with the Padri Vahabbilar suppressing traditional customs (adat ) and promoting 'pure' Islamic faith. Over time Mandailing Islam, has been brought closer to the predominant Southeastern Shafi`i school of Islam as a result of Mandailing discourse with other Islamic practitioners and the practice of haj, although traditional elements remain, such as dividing inheritance among all children, a Mandailing rather than Islamic practice. Islam caused the decline in importance of marga, with many Mandailing abandoning their marga in favour of Muslim names, much less so among the Angkola to their North.

The advent of Islam also caused the relegation of the datuk to a medicine man, with traditional rice-planting ceremonies and other such remnants of traditional culture deemed incompatible with Islam. The 'pasusur begu', a ceremony invoking ancestors to aid the community, was also suppressed. Other aspects of adat were however tolerated, with the Mandailing Islamic ideology placing adat on the same level as Islamic law, as in contrast with the Minang practice of placing Islamic law above adat. In more recent times, learned Islamic scholars (ulama) studying abroad, have suggested that many traditional Mandailing practices, such as the 'Raja' hereditary leaders, were in conflict with Islam, being indicative of 'pele begu'. The Islamist ulama were in conflict for authority with the Namora-Natora, the traditional village legal practitioners, who were influenced by adat as much as Islam.

Christian missionaries had been active among the northern Mandailing from 1834 onwards, but their progress was restricted by the Dutch government, who feared conflict between newly converted Christians and Muslims. In addition, the lingua franca of the government was Malay, associated with Muslims, as were government civil servants, creating the perception that Islam was the religion of modernity and progress. Missionaries determined that resistance among the Muslim Mandailing to Christianity was strong, and the missionaries abandoned them as 'unreachable people', moving north to evangelize the Toba.

At the turn of the 20th century, nearly all Mandailing and Angkola were Muslims. Despite this, the Dutch administration marked them as part of the Bataklanden, and therefore heathen or Christian. This perception was an inaccurate one, and many Mandailing strongly rejected the 'Batak' label.[69] Abdullah Lubis, writing in the 1920s, claimed that while the Mandailing followed Batak marga practice, they had never followed the Batak religion, and that the Mandailing people pre-dated the Toba, having acquired marga directly from 'Hindu' visitors. In the Dutch census, the Mandailing objected strongly to being listed in the census as 'Batak Mandailing'. Mandailing in Malaysia (who migrated in the years following the Padri war), had no such objection to their being deemed 'Malays', and indeed Malaysian Mandailing retain little of their distinct identity, partly due to a British colonial policy of rice-land ownership restrictions for all but Malay-speaking Muslims, and the disapproval of 'Batak' Muslim practices by the existing Malay Muslim population.

Taniqli odamlar

Abdul Xaris Nasution, General Indoneziya armiyasi
Asosiy maqola: Batak odamlari ro'yxati

Shuningdek qarang

Adabiyotlar

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