Tortor also one of traditional law in Batak Toba. From the explanation above, we know Marga is main custom law in Batak Toba. Somebody get Marga when the born in a family. By this way we can know that people has relation or not with us. Marga asa binoto partuturan”, to know somebody identity we should ask hisher Marga before. Like Umpasa Batak said “ Tinitip sanggar bahen hura-hura, Jolo sinungkun Although there is also the others Marga as immigrants Pangaranto.Īll of Batak Toba Society must have Marga. Social unity which has own territorial clan limits. it means that people who come from the same ancestor use the same Marga Family name. The common law of Batak Toba are Marga, Tortor, Ulos, etc.īatak Toba follows patrilineal system. Genealogy and territorial system are the realization ofĭalihan Na Tolu literally translated, “ Dalihan=Hearth”, “Na Tolu=That is Three”. Justice which are appropriate to the view in life of Batak Toba Society that based on patrilineal system. Traditional law consist off all norms either written or unwritten forms that have characteristic to Batak Toba Society together. If they break down it, they will be punished. Traditional law of Batak Toba is all norms and customs which must be followed by everyone. In Kamus Lengkap Bahasa Indonesia Modern by Muhammad Ali, says thatĭefinition of custom is the usual law with must be followed by one generation to the others. Therefore, customs becomes the law and norm in every Batak Toba life, all at once every individually depends on the law and norm that definiteīefore. Completely this form called as a custom which is divided into four levels, they are: Custom of Batak Toba is one of the culture, because it is and ideal formĪnd physical form. They have philosophy Arga do Bona ni Pinasa it means that Hometown as well We can know it from some of them when die, they will bury in their hometown. Also they live in abroad but they always remember their Wander to other living areas, it can be prove because all of area in Indonesia there is a Bataknese. They also like to live their hometown and ‘S-Gravenhage, Martinus Nijhoff: KLTLV.Batak Toba Society are the old ethnic who live in Toba and they still dominated by Bataknese themselves. New Haven and London: Yale University Press. Princeton, N.J: Princeton University Press. Multiculturalism: Examining the Politics of Recognition (Revised edition A. “Politics of Recognition”, in Amy Gutmann (ed) 1994, Multiculturalism, Examining the Politics of Recognition, p.25-74. Cambridge, Massachussets: Harvard University Press. Sources of the Self, The Making of the Modern Identity. Etika Umum: Masalah-masalah Pokok Filsafat Moral.
Princeton, New Jersery: Princenton University Press. Multiculturalism, Examining the Politics of Recognition. The Manggaraians: A Guide to a Traditional Life Style. Jakarta: Parrhesia Institute Jakarta.Įrb, M. Tradisi Lisan Manggarai, Membidik Persaudaraan Dalam Bingkai Sastra.
It is based on several field research conducted in Manggarai for a project of doctoral dissertation.ĭeki, K. This study traces such tendency in one of traditional community, Manggarai, in Flores, East Nusa Tenggara.
In moral issues individuals should make their own decision. Also in traditional community individuals are endorsed to make their own moral considerations though it means they contradict society. Individuals do not depend upon social-communal values. Traditional-ethical texts endorse individuals to have their own opinion on important issues of social-moral life, though they will different from the mainstream. Strong awareness of moral-self endorses people to have courage to make a personal-individual moral decision (Tillich). Manggaraian people, though mainstream anthropology categorize it communal-traditional society, have some basic knowledge of the idea of moral-self, in the philosophical terminology of Taylor. Based on a study of “ethical-texts” preserved in Manggaraian oral-tradition, however, I postulate that indigenous tribes have their own way-of-thinking about individual-self, particularly individual-moral-self. Herder) with the birth of modern awareness of “individual-self” connected to western-modern individualistic society. Charles Taylor traced its historical development back to great philosophers of European rationalism (Kant, Hegel, Rousseau, J. Western philosophers called the idea of “individual-self” a “modern project”.
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