MINI RESEARCH

“MANAGEMENT OF EBI”

Lecturer : Neni Afrida Sari Harahap, S.Pd., M.Hum.

Arranged by :

GISTI DILA KASWARI (2183121002)

HANA SYAHFITRA (2183321012)

RIZQI FADHILAH MATONDANG (2181121032)

ENGLISH EDUCATION STUDY PROGRAM

FACULTY OF LANGUAGES AND ARTS
STATE UNIVERSITY OF MEDAN
2021
 PREFACE

Praise to the one and only God, Allah SWT for His blessings and mercies so that the
writers are able to accomplish the working paper entitled : “Mini Research”. The writers would
like to say the sincere gratitude for our parents for the endless support that has been given. Last
but not least, the writers are thankful to the lecturer who handle this Management of EBI subject,
Ma’am Neni Afrida Sari Harahap, S.Pd., M.Hum that has already given the proper knowledge up
to the guidance within the process of this Mini Research. The writers realize that this report is
still imperfect in the arrangement or in the content of the report. We conveniently welcomes for
any suggestions, comments critics, and advices that will improve the quality of this report. The
writers hope this report would be beneficial for those who read.

Medan, March 2021

The Writers

2
 TABLE OF CONTENTS

PREFACE .............................................................................................................2

TABLE OF CONTENTS .....................................................................................3

CHAPTER I INTRODUCTION .........................................................................4

CHAPTER II DISCUSSION ...............................................................................6

CHAPTER III THE STRENGTHS ....................................................................15

CHAPTER IV THE WEAKNESSES .................................................................17

CHAPTER V CONCLUSION .............................................................................18

REFERENCES .....................................................................................................19

3
 CHAPTER I

INTRODUCTION

1.1 The Background of The Study

Indonesia is rich in various tribes and nations. Every local tradition and culture in each
region has various distinctive characteristics. Customary rules and traditions as well as norms
that develop in society are passed down from generation to generation. A region is like an
organization. An organization has a predefined structure and rules. Likewise, a region must have
a local regional leadership structure and is bound by rules that are in accordance with the
conditions of the area.

Leadership is an effort from a leader to be able to realize organizational goals through

other people with communication, cooperation, motivation so that other people want to carry it
out and for that it is necessary to have a balance between the individual needs of the
implementers with the company's goals. Yukl, (2010) defines leadership as the process of
influencing others to understand and agree on what needs to be done and how the task can be
done effectively and a process to facilitate individual and group efforts to achieve common
goals. Drucker, (2011) defines leadership as a time when a person is able to create a high
organizational vision by releasing all his abilities to the limit. From the above understanding, it
can be concluded that a leader is someone who has special abilities in influencing others in his
group with or without appointment officially to achieve certain goals. Leadership is more closely
related to the actuating function in management. The function of mobilization includes activities
of motivation, leadership, communication, training, and other forms of personal influence. This
function is also considered as the act of taking initiative and directing the work that needs to be
carried out in an organization. Thus actuating is closely related to other management functions,
namely: planning, organizing, and controlling so that organizational goals can be achieved as
desired.

Each particular community group will have a different way of living their life with other
groups of people. The ways of living the life of a group of people can be defined as the culture of
that society. One classic definition of culture is as follows, culture is the symbols of a shared
system, whose meaning is understood by both parties with agreement (Parson, 1980).

4
 One example of an area that is still thick with customs and traditions is North Sumatra,
especially the Toba Batak tribe. The Toba Batak tribe has many uniqueness which is very
interesting to research. Batak culture contains elements that have in common with other regional
cultures in Indonesia, there are even universal elements. The description of the formula includes
many elements, such as customs, language, manners, social rules, literature, art, beauty
(aesthetics), mystical, philosophy and anything including cultural elements in general. We did
this mini research to examine how the actual leadership structure in the Toba Batak tribes.

1.2 The Problem of The Study

Based on the limitations of the problems that the writer has chosen, the problems of this
research can be formulated as follows:

1. What are the structures in the Batak Toba tribe?

2. What are the functions of the components in the Batak Toba tribe?
3. Who are the historical figures in the Toba Batak tribe?

1.3 The Objectives of The Study

1. To complete the mini task of leadership research

2. To research leadership in the Toba Batak tribe

1.4 The Scope of The Study

In order for this research to be more focused, perfect, and in-depth, the writer sees that
the research problem raised needs to be limited by the variables. Therefore, the author limits
himself to only “Leadership Structure in the Toba Batak tribe”.

1.5 The Significant of The Study

1. To find out the leadership in Batak Toba

2. In order to find out the expert opinion about leadership in Batak Toba

5
 CHAPTER 2

DISCUSSION

A. Definition of Leadership
Leadership is an effort from a leader to be able to realize organizational goals through
other people with communication, cooperation, motivation so that other people want to carry it
out and for that it is necessary to have a balance between the individual needs of the
implementers with the company's goals. Yukl, (2010) defines leadership as the process of
influencing other people to understand and agree on what needs to be done and how the task can
be done effectively and a process to facilitate individual and group efforts to achieve common
goals. Drucker, (2011) defines leadership as a time when a person is capable of making a high
organizational vision by issuing all his abilities to the limit. From the above understanding, it can
be concluded that a leader is someone who has special abilities in influencing others in his group
with or not without official appointment to achieve specific objectives. Leadership is more
closely related to the actuating function in management. The function of mobilization includes
activities of motivation, leadership, communication, training, and other forms of personal
influence. This function is also considered as the act of taking the initiative and directing the
work that needs to be carried out within an organization.

Leadership plays a very important role in management because the human element is a
very important variable in the organization. Leadership is needed so that all the resources that
have been organized can be mobilized to realize organizational goals. Culture is everything that
is obtained from the creation, taste and work of humans, arranged and mutually agreed upon for
made into a tradition, influencing how to think about how to behave and behave for each
individual in society to be carried out continuously. Hofstede, (1993) argues, culture is a
collective programming of thoughts that distinguishes a group of people from one another
(culture is the collective programming of mind which distinguishes one human group to another).
The concept of leadership instilled in the Batak culture is a pretext ofatolu. According to
Aritonang, (2006) the concept of the natolu diversion has the meaning of three legs, not four or
five legs. The stove that had three legs was in need of absolute balance. If one of the three legs is
damaged, then the furnace cannot be used. The concept of Batak leadership namely Dalihan

6
naTolu is very meaningful which consists of 3 aspects of leadership, namely: Somba Marula-ula,
Elek Marboru, Manat Mardongan Tubu.

B. Characteristics of Leadership

There are 10 characteristics in leadership, namely:

1. Self-disclosure
2. Insights (knowledge)
3. Personal responsibility
4. Agent of Change
5. Developer
6. Shareholders
7. Stress coping skills
8. Expression
9. Taming the anomy of a company/organization
10. Harmony

C. Differences between Leader and Manager

 Managing managers and Innovating Leaders
 Managers Receive Status Quo and Leaders Oppose to Status Quo
 Managers Ask How and When, Leaders Ask What and Why
 Managers Rely on Control and Leaders Build Trust
 Managers Maintain Company Functions and Leaders Build a Common Vision
 Managers Manage Systems and Leaders Lead People

D. Formal and Informal Leadership

Formal leadership is leadership that leads formal organizations such as companies,

government agencies (executive, legislative, judiciary), military organizations, and so on. A
formal leader is someone who by a certain organization is chosen as a leader, based on official
decisions and appointments to hold a position in the organizational structure, with all the rights
and obligations associated with it, to achieve predetermined organizational goals.

7
 Informal leadership is leadership which is basically not formally elected or appointed.
A person becomes an informal leader if he is recognized as having physical excellence,
psychological excellence, knowledge and skills that are recognized by members of the
organization. because he has a number of superior qualities, he attains a position as a person who
is able to influence the psychic conditions and behavior of a group. In formal organizations,
informal leaders do not have the authority to give orders and punish members of the
organization.

Ethnic Leadership Concepts and Values

One of the cultural values that the Toba Batak people are proud of is the system of
transitional na tolu social relations which are manifested in very thick kinship based on blood
descent (genealogical) and marriage which has been passed down from generation to generation
to this day. As a cultural system, dalih na tolu or often translated as tungku nan three means
stove nantiga in Batak culture, of course it will have different meanings and meanings with other
cultural values in Sumatra, such as the three spherical furnace, tigasepilin thread, three-footed
umbrella, and so on. so functions as a guideline that regulates, controls and gives direction to the
behavior (behavior) and actions (attitudes or patterns of action) of the Toba Batak people.
Therefore, dalih na tolu is a cultural system which for the Toba Batak people the values it
contains are used as a way of life and at the same time a source of motivation to behave. The
Batak Toba people live in the diversion of na tolu as a system of cultural values that provides
guidelines for orientation, perception, and definition of reality or reality (Harahap and Siahaan,
1987).

For the Toba Batak people, one of the characteristics of the dalih na tolu that is highly
valued is the kinship system in the context of the extended family (umbilineal). In this context,
dalih na tolu plays a role in regulating social relations among the three relatives functionally,
namely family relatives (dongan tubu), relatives of the recipient of the wife or what is called
boru, and relatives of the giver of the wife or known as hula-hula. We need to know that the clan
in the kinship system of the Batak Toba people, as well as the Minang people, is based on
bloodline (genealogical) ancestry, which is different from the meaning of fam in other areas.
Therefore, semarga marriage for the Batak people is strictly prohibited even though their area of
origin is different. If there is a marriage between the Batak people and other tribesmen, they will

8
perform a traditional ceremony for that person so that they can be given a certain family of one
of his parents' clans. Operationally, the social relationship that is built in the cultural system of
diverting na tolu is carried out in the form of caution to family members of the same family or
called manat mardongan tubu, behavior of persuading the recipient of the wife or known as elek
marboru, and behaving in prostration to the giver of the wife As a marhula-hula competition.
Therefore, for the Toba Batak people, the embodiment of social relations that exists in the dalih
na tolu culture demands an individual obligation to be generous and behave generously to people
who have relatives, namely tubu, boru, and hula-hula. The Toba Batak people have a level of
obedience and obedience in social relationships as regulated in the cultural structure of na tolu so
that they are perceived as a way or method of achieving life. This cultural value is used as a view
and life goal which can be formulated as a series of three words, namely wealth (hamoraon),
many descendants or many children (hagabeon), and honor (hasangapon). The series of three
words is expressed in the traditional advice which reads molo naeng ho mamora, elek ma ho
marboru, molo naeng ho gabe, sombamaho marhula-hula, molo naeng ho sangap manta ma ho
mardongan tubu. This means that if you want to be rich, behave in persuading the recipient of the
wife or boru, if you want to get offspring or children, worship your wife's relatives, and if you
want to be respected, be careful with relatives of the same family. Based on these advices, the
Toba Batak people in the cultural system of dalih na tolu are required to behave helping or caring
for their relatives at every opportunity and this behavior for the Toba Batak people is perceived
as a high value and is also a noble and noble act (Pasaribu, 2004).

On a daily basis, in general the Toba Batak people have a high commitment to the
cultural values of dalih na tolu. We can see how they consistently adhere to the cultural values
inherited by their ancestors, as revealed in the following quotes omputtana di jolo martungkot
siala gundi, adat na pinukka ni parjolo ingkon ihuthonon ni parpudi. The advice revealed in these
chapters has a profound meaning, namely that all the rules set by their ancestors must be obeyed
and obeyed and implemented from generation to generation. holy. They also think that this
culture has a sacred value in building social relationships for them life. This is revealed in the
traditional advice they got from their ancestors as follows martagansipiliton, maransimun so
Bolaon, adat ama dohot ompu tokka siuban. The value contained in this customary advice
implies the existence of an obedience and obedience to the ancestors that the customs that have
been inherited by the ancestors cannot actually be changed.

9
Framework of thinking

Each particular community group will have a different way of living their life with other
groups of people. The ways of living the life of a group of people can be defined as the culture of
that society. One classic definition of culture is as follows, culture is the symbols of a shared
system, the meaning of which is understood by both parties with agreement (Parson, 1980) to
live their life with other groups of people. The ways of living a group of people can be defined as
the culture of that society. One classic definition of culture is as follows, culture is a system of
symbols held together, the meaning of which is understood by both parties with agreement
(Parson, 1980). culture is the collective programming of mind which distinguishes one human
group to another. This definition shows that culture is a way of living the life of a society which
is transmitted to members of its society from one generation to the next. The process of
transmission from generation to generation in its journey experiences various processes of
distortion and penetration of other cultures. This is possible because information and mobility of
members of a society with other members of society flow without obstacles. Taylor, (1871)
argues that culture is a whole complex of knowledge, beliefs, and arts, morals, laws, customs,
and all other abilities and habits acquired by a person as a member of society. To put it more
simply, culture is everything that members of a society learn and experience together. A person
accepts culture as part of social heritage and can reshape culture and introduce changes which
then become part of the inheritance of the next generation. Batak culture contains elements that
have in common with other regional cultures in Indonesia, there are even universal elements. The
description of this formula includes many elements, such as customs, language, courtesy, social
rules, literature, art, beauty (aesthetics), mystical, philosophy and anything that includes elements
of culture in general. One of the elements of Batak culture is the Batak language. Batak language
as a product of the Batak community reflects Batak culture. The nature and behavior of the Batak
culture can be seen through their language. Phrases that have merged into Indonesia's national
leadership include sombamarula-ula, elek marboru and manat mardongan tubu. Aritonang,
(2006) states that these expressions are:

10
 1. Somba Marula-ula;

Some interpret this understanding to mean "worshiping the hula -hula, but it's not quite
right. It is true that the word Somba, which emphasizes som means worship, but the word somba
here emphasizes ba which is an adjective and means respect. So that somba Marula-ula means
respect for others.

2. Elek Marboru

Elek Marboru means gentle towards women. Affection that has no hidden or selfless nature.

3. Manat Mardongan Tubu

Manat Mardongan Tubu is a cautious attitude towards others so that there are no
misunderstandings in activities.

Robbins, (2013) suggests that leadership is a person's ability to influence a group (society
in a formal or informal organization) towards the creation of goals. A person can run a leadership
solely because of his position in the organization, but not all leaders are leaders. From this
understanding, it can be concluded that leadership is the ability of a person to bring together the
desires between followers and leaders so that followers are willing to follow the leader
voluntarily, with full dedication and commitment because of trust. Leadership plays a very
important role in management because the human element is a very important variable in the
organization. Leadership is involved and responsible for the activities of the organization
consisting of managers, supervisors, and executors. Humans have different characteristics that
have their respective interests, which are even mutually different. Different interests are not only
between individuals in the organization, but also between individuals and the organization in
which the individual is located. It is quite possible that the differences are only in simple terms,
but there are times when quite sharp differences occur. Without good leadership, the things that
have been determined in planning and organizing will not be realized. Leadership is needed so
that all resources in the organization can be mobilized to realize organizational goals. Effective
leadership will only be realized if it is carried out according to its function. The leadership
function is directly related to the social situation in the life of each group/organization, which
implies that every leader is inside and not outside the situation. Leaders must strive to be part of

11
the social situation of their group/organization. Leaders who make decisions by paying attention
to the social situation of their groups/organizations will be felt as joint decisions which become
joint responsibility in implementing them. Thus, there will be opportunities for leaders to realize
leadership functions in line with the social situation that they develop. The Batak leadership
system is very influential on Batak life, because Batak leadership is very much influenced by its
culture. Batak culture strongly influences the Batak leadership which is very unique and
distinctive. (Rajamarpodang Gultom1992) emphasizes that the Harajaon Batak Toba government
system should not be compared with the current form of government system, where a country is
led by a head of state. Batak culture influences Batak leadership. This manifestation of the power
of Mulajadi Na Bolon is evident in the understanding that is interpreted as: first, Debata Na Tolu
on the policy function. Second, Batara Guru on the function of truth and purity. Third,
Debatasori Sohaliapan/Debalabulan on the function of power. The Batak people believe that
every Toba Batak leader from Siraja Batak to Sisingamangaraja XII is all the incarnation of
Mulajadi Na Bolon. This belief is what makes every leader of the Harajaon Batak become the
head of government, the leader of ugamo as well as the King of Adat. This is clearly seen when
King Sisingamangaraja XII leads the Harajaon Batak (Rajamarpodang Gultom 1992) through the
concept of Dalihan NaTolu (three-legged furnace) which is a the application of the power of
Mulajadi Na Bolon on this earth (RajamarpodangGultom 1992). Since the emergence of Siraja
Batak (as the origin / ancestor of all Batak people), he first consolidated his government to
continue the rule of the Batak empire by first instilling national and state awareness by planting
Dalihan Na's ideal views. Tolu is in accordance with the view of Batak belief in Mula Jadi
Nabolon. Siraja Batak is the head of the state as well as the head of government, religious leaders
and the customary king. Because the government has not been able to run in accordance with its
position as head of state, the only way taken is to unite its people with religion with customs.
Religion and customs have been implemented properly, but in terms of governance has not been
carried out perfectly in a true sense according to constitutional law. . Meanwhile, it is clear that
new ideas have also come to influence the views of the Batak people. According to
T.M.Sihombing Dalihan Na Tolu or what is often referred to as "Tungku nan Tiga" is an
expression which expresses the unity of the relationship kinship in the Batak tribe. Meanwhile,
according to the Toba Batak Culture Dictionary, which is called Dalihan Na Tolu, is the basis of
social life for all members of the Batak community, which consists of three elements or

12
frameworks that are an inseparable unity (Marbun and Hutapea, 1987: 37). The term Dalihan Na
Tolu comes from the word Dalihan which means Furnace and NaTolu means Nan Tiga. So in
this case there are three stones that make up my one. The stove which consists of three stones is a
foundation or base, a place to place a pot for cooking firmly. A new stove can be called a simple
and practical stove if it consists of three stones forming a unity or trinity. This is what is the
similarity in the form of the unity of the trinity in the Batak tribe which consists of 3 elements of
kinship. There are many trinities, but it is the third trinity of the batutungkas that the Batak
people make as a symbol of their family relationships.

According to the Batak people, the tungku has similarities (analogy) with family
relationships. The detailed equation is as follows:

1. The furnace cannot be separated from everyday human life. Humans need food to live.
Talking about food, it is always related to the furnace, which is a tool for cooking food.
In addition, the furnace has another function, namely a place to warm up from the cold
air. Therefore, in the past, humans could not live naturally (in Toba) without a stove
(stove). The Batak philosophy of the stove is reflected in the expression. The following:
Si Dua Uli Songon Na Mangkaol Dalih, Cook Sipanganon Huhut Malumna Ngalian.
Meaning: Hugging (using) the stove provides the benefit of cooking food, and eliminates
the feeling of being cold. Dalihan Na Tolu is a philosophy based on the social relations of
the Batak community. With guidance from Dalihan NaTolu, status, function, and social
attitude can be immediately determined in relation to other community members.
2. Dalihan Na Tolu or Tungku nan Tiga, the three stoves as one unit are the foundation or
base for placing a pot firmly for cooking or cooking. so that the contents of the pot are
not spilled and can be cooked perfectly. Likewise Dalihan Na Tolu, functions perfectly to
support the Batak community in a full balance. If there is a problem such as misfortune or
calamity, it will be supported and overcome by the three elements of the Na Tolu transfer
together according to their respective positions, so that the heavy burden due to calamity
or misfortune can be resolved properly. To heat or cook there must be a fire. The fire in
the legs must remain burning, so that the furnace can function and function properly. The
fire that enlivens social relations and solidarity among Batak people is the clan. Sabutuha,
hula-hula, and boru which are elements of the Dalihan NaTolu, are a customary

13
institution or deliberative council that will determine everything in the group. Dalihan Na
Tolu has a mechanism to resolve all conflicts that occur in his group through close family
meetings, customary meetings or community meetings. The elements of Dalihan Na Tolu
can function as a mediator between two parties in conflict. But if this mediation fails,
then the hula-hula can act as an arbitrator who resolves the conflict by using his power to
make compelling decisions (Sigalingging, 2000: 17).

14
 CHAPTER III

THE STRENGTHS

Besides the shortcomings that have been presented above, the Batak people also have
many advantages that they should be proud of. One of them is their kinship system which is so
strong that wherever they go there is always an association of Batak people. Tarombo is another
advantage of the Batak people. Tarombo is the great thinking of the previous Batak kings. They
think that one day the children and grandchildren of their descendants will not break the chain of
brotherhood and can know and know well where they came from.

One of them is their kinship system which is so strong that wherever they go there is
always an association of Batak people. Tarombo is another advantage of the Batak people.
Tarombo is the great thinking of the previous Batak kings. They think that one day the children
and grandchildren of their descendants will not break the chain of brotherhood and can know and
know well where they came from. This Tarombo has the lineage of the first kings to this day.

Being honest, straight forward, open and straightforward and complicated is another
positive side of the Batak people. Children for the Batak people are a very valuable wealth
"Anakhon hi do hamoran di au". The hardworking and steadfast character of the host is applied
by the hosts to struggle and turn upside down so that their children can go to high school. It is
said that the Batak ethnicity is the ethnic group with the highest level of education.

1) Hardworking and never give up.

Batak people are a community that adheres to the principle of hard work in living life.
Even though life is difficult, they will always work hard to provide for the needs of life and also
their families. The average Batak people you meet are hard-working Batak people and they will
try to keep going even though they have failed. So this is one of the plus points of the Batak
people.

2) Batak people are people who are instilled a winning attitude

Batak people are very concerned about this attitude. They have been educated from the
beginning to be able to become people who have advantages even in difficult circumstances. Not

15
infrequently we find successful Batak people with the various titles they have won during their
lifetime.

3) The Batak people are friendly people

Actually the Batak people are friendly people, even though their speaking style seems
angry, even though they are not. So, don't get the wrong response when you meet Batak people.
They are friendly people and uphold customs in their lives.

4) Being assertive is a favorite of the Batak people

Behind the talk of the Batak people who are rude in their delivery, but they like to be
assertive They do not want to be verbose in answers or explanations. If they are wordy and
indecisive, they will get angry.

5) Do not want to waste the effort that has been done.

Well, if this is the attitude adopted by the Batak people. Starting from the past until
today, it is still held firmly. They try to give their best for others and especially for the two
parents who raised them.

16
 CHAPTER IV

THE WEAKNESSES

Batak is a tribe that lives on the equator. The ethnic groups categorized as Batak are:
Toba Batak, Karo Batak, Mandailing Batak, Pakpak Batak, Simalungun Batak and Angkola
Batak. The majority of the Batak people are Christian. The Batak races that are predominantly
Muslim are the Mandailing Batak and the Angkola Batak. This is because in the early 19th
century, during the Paderi War, the Minangkabau troops attacked the Batak Land and carried out
large-scale Islamization of the Mandailing and Angkola communities.

Like other ethnic groups in this rich homeland, the Batak people also have advantages
and disadvantages. Although these advantages and disadvantages are relative. It depends on
which point of view we want to see it. Practitioners of clarity say that if you are good enough
then bad can look good.

The drawbacks to say like that that we often see in the Batak people are that they tend to
be rude, temperamental and for some people less polite. The large number of pickpockets that
are practiced by a small number of Batak people also creates a negative image of this tribe which
is said to have originated from the island of Formosa. The Batak people also tend to have
difficulty controlling their emotions and often say harsh words or what Medan people say is
"dirty talk".

The Batak people are spontaneous. If they don't like it, then they will say it directly even
though it hurts to hear. Such people have a good intention so that the person being reprimanded
does not commit any careless or unpleasant actions. They also often issue harsh criticism but
intend to build not to destroy someone's character.

The Batak practice of gambling in terminals also gives a bad image to the tribe, which is
a small part of which still adheres to the Malim religion and adheres to this animistic belief
[Sipelebegu, Parbegu]. To the point that someone wrote on a blog to stay away from and not
marry Batak people. A suggestion that is not wise at all. Whatever we see and hear, we cannot
generalize an ethnic group (any ethnicity).

17
 CHAPTER V

CONCLUSION

a. Conclusion

Based on the results of the research and discussion, the following conclusions can be
drawn. With this philosophy, leadership has a very strong emphasis on three principles,
namely:

1. Somba Marula-ula, which emphasizes the importance of respecting other people.

2. Elek Marboru, who emphasized the importance of being gentle with others
3. Manat Mardongan Tubu, which emphasizes being kind to fellow humans. The
Batak leadership style adheres to the principle of the natolu diversion.

b. Suggestion

The government should make a map of the total number of ethnicities and cultures in
Indonesia through their respective provinces, to further empower traditional leaders and their
kinship to participate in making decisions hand in hand with the DPRD in the context of
implementing regional autonomy as outlined in regional regulations as the legal basis for
policies made by regional heads. Together with the DPRD, so that the existence of customary
law communities is clear as participants in the implementation of development in the
provincial or district or city areas.

18
 REFERENCES

http://download.portalgaruda.org/article.php?article=474854&val=4727&title=PERAN
%20KEPEMIMPINAN%20BATAK%20(Studi%20Eksplorasi%20pada%20Ganesha
%20Operation%20Medan)

https://media.neliti.com/media/publications/78784-ID-kearifan-lokal-batak-toba-dalihannatol.pdf

http://eprints.undip.ac.id/49024/1/06_SIDABUTAR.pdf

https://www.researchgate.net/profile/Muhammad_Takari/publication/307955462_KEBUDAYA
AN_DAN_KEPEMIMPINAN/links/57d3070108ae601b39a423f0/KEBUDAYAAN-DAN-
KEPEMIMPINAN.pdf

http://repository.usu.ac.id/bitstream/handle/123456789/50489/Chapter%20I.pdf?
sequence=5&isAllowed=y

http://dl.dokumen.tips/download/0de8a0d9e7b608c68b7fa233ddbd2850da1297fa33c4c5336df2a
d9261a7a46293a9b0a69e67c2668c2c0bfb62d1e32366b69892335e94413b3c5161ebaafa57ZgO
M2NOobSrQ20lLrDchK55J6nzcyFunzWuf6VUlclR5OkAYd68SRXbZwvv3zLpydIIj
%2FCHJQWfflVeGxGz40A%3D%3D

19
 APPENDIX

A. Survey subjects : The Batak tribe

B. Data collection techniques : Interview sources or people who know about the
traditional leadership of the Batak tribe.
C. Interview result :

Apa Yang kamu 1. Harajaon , Dilihan natolu dll

ketahui mengenai 2. Kepemimpinan yang ditanamkan dalam budaya batak
kepemimpinan suku salah satunya adalah dalihan natolu.
Batak ? 3. Budaya Batak Toba adalah seorang pemimpin “Dijolo
siihuthonon, dipudi sipaimaon, ditonga-tonga
siharungguon” dalam terjemahan bebas bermakna; di
depan diikuti, di belakang di tunggu, di tengah
dikerumuni.
4. Kepemimpinan pada batak toba itu Yaitu Dalihan Natolu
yang terdiri dari 3 aspek
5. Menggunakan prinsip dalihan na tolu (somba marhula-
hula, manat mardongan tubu, elek marboru)
6. Dari yang saya ketahui dalam kepemimpinan suku batak
itu ada yang namanya dikenal dengan istilah dalihan na
tolu.
7. Dalam suku batak ada tradisi berupa prinsip yang dikenal
dengan dalihan na tolu
8. Yang saya ketahui tentang kepemimpinan di suku Batak
adalah, berawal dari orang yang di juluki dengan Si Raja
Batak yang mempunyai keturunan, setiap keturunan
kemudian meneruskan marga yang pada akhirnya beranak
cucu dan membuat keluarga baru dan marga baru,
sehingga karena alasan inilah terdapat raja atau pimpinan
dari suaru marga di suku Batak.
9. Yang saya tau mengenai kepemimpinqn suku Batak yaitu

20
 terdapat raja atau panggonggomi artinya seseorang yang
mampu mengayomi masyarakat.
10. Masyarakat Batak Toba memiliki sistem raja yang juga
sudah ada nilai demokrasi di dalamnya. Pemimpin otentik
ditinjau dari kultur budaya Batak Toba adalah seorang
pemimpin “Dijolo siihuthonon, dipudi sipaimaon, ditonga-
tonga siharungguon” dalam terjemahan bebas bermakna;
di depan diikuti, di belakang di tunggu, di tengah
dikerumuni. Sifat kepemimpinan batak toba antara lain:
1. Raja Urat Ni Uhum,Namora Uratni Hosa yang
berarti “Pemimpin Sumber Hukum yang Benar,
Hartawan Membatu Orang Yang Lemah”
2. Monang Maralohon Musu,Talu Maralohon
Dongan artinya Menang Melawan musuh Kalah
Melawan Teman
3. Pamuro Somantat Sior, Parmahan Somantat Batahi
artinya Penjaga Tanpa Pemanah,Pemgembala
Tanpa Sambuk
4. Si Duduk Na Ginjang, Si Balon Nabolak artinya
mampu Mengatasi Persoalan Kecil Dan Besar
5. Persipitu Lidi artinya Pintar Cerdas,Bijak Dan
Baik
6. Hariara Nabolon yang berarti kuat Dan Kokoh
7. Pardasing Sora Meleng,Parhatian Sora Monggal
artinya Jujur Adil Dan Tidak Memihak
8. Paramak Sobalunon,Parsakalan So Mahiang yang
artinya Terbuka Pada Setiap Orang Tanpa
Membeda bedakan status Sosial, Pintu Selalu
Terbuka
9. Partogi Pagihutan,Panungkunan Pandapotan
artinya Pemimpin Pantas Di Ikuti Dan Labuan

21
 Setiap Pertanyaan. Setiap ada masalah selalu ada
solusi darinya

Apakah Nilai-Nilai 1. Dalihan Na Tolu berasal dari Bahasa Batak, dan terdiri
yang di peroleh dari tiga kata, yaitu Dalihan (tungku), Na (berkaki), dan
setelah menerapkan Tolu (tiga). Makna dari konsep tungku berkaki tiga ini
prinsip "Dalihan berfungsi sebagai pedoman yang mengatur,
Natolu"? mengendalikan, dan memberi arah kepada perilaku orang
Batak.
2. Ada 3 Prinsip di dalam Dalihan natolu, 1)Somba Marula-
ula yang menekankan pentingnya untuk menghormati
orang lain 2)Elek Marboru yang menekankan pentingnya
untuk berlaku lembut kepada orang lain dan 3) Manat
Mardongan Tubu yang menekankan untuk berbaiklah
kepada sesama manusia.
3. Nilai yang di dapat Untuk selalu menyadari bahwa semua
orang akan pernah menjadi hula-hula, pernah menjadi
boru, dan pernah menjadi dongan tubu.
4. Bagi orang Batak Toba salah satu ciri khas dalihan na tolu
yang dinilai tinggi adalah sistem kekerabatan dalam
konteks keluarga luas (umbilineal). Dalam konteksini
dalihan na tolu berperan mengatur hubungan sosial di
antara tiga kerabat secarafungsional, yaitu kerabat
semarga (dongan tubu), kerabat penerima isteri atau
yangdisebut dengan istilah boru, dan kerabat pemberi
isteri atau yang dikenal denganistilah hula-hula.
5. Nilai hormat sama saudara laki2 kita, sopan sama teman
sekampung, harus membujuk sama saudara perempuan
kita.
6. Dari yang saya lihat nilai dari penerapan prinsip dalihan
na tolu ini dalam hal hormat menghormati dan menghargai

22
 sesama saudara.
7. Dalihan na tolu ini mengajarkan seperti sikap-sikap moral
seperti menghormati saudara yang lebih tua dan lainnya.
8. Beberapa nilai yang dapat saya pahami dari prinsip
Dalihan Na Tolu adalah, Dalihan Na Tolu mengajarkan
bagaimana keluarga harus saling mendukung agar
terciptanya keseimbangan atau keharmonisan dalam
keluarga. Prinsip Dalihan Na Tolu mengajarkan bahwa
semua elemen keluarga saling membutuhkan untuk dapat
melaksanakan kehidupan sebagaimana yang diinginkan,
mulai dari anak laki laki, anak perempuan maupun
saudara semarga.
9. Menurut saya, nilai-nilai kebersamaan dikarenakan jika
terdapat masalah/konflik diselesaikan dengan
bermusyarah secara kekeluargaan.
10. Dalihan Na Tolu merupakan falsafah hidup yang diyakini
masyarakat suku Batak Toba dulu hingga sampai saat ini.
Tentunya falsafah ini masih berhubungan dengan nilai-
nilai budaya yang ada pada masyarakat suku Batak Toba
pada umumnya. Untuk itu adapun sembilan nilai-nilai
budaya yang sebagaimana berkaitan dengan kebudayaan
Dalihan Na Tolu itu sendiri, yaitu:
1). Kekerabatan hal ini sangat berkaitan hubungan dengan
adat istiadat suku Batak Toba, adanya hubungan kasih
antar sesama saudara, kerukunan antar sesama masyarakat
suku Batak Toba, dan juga mengenai prihal nilai-nilai
dalam Dalihan Na Tolu itu sendiri seperti Hula-hual,
Dongan Sabutuha/Tubu, dan Boru.
2). Religi dimana berhubungan erat dengan kepercayaan
masyarakat suku Batak Toba baik itu agama tradisional
maupun agama keKristenan ( agama impor ). Hal ini yang

23
kemudian menciptakan suatu hubungan antara Sang Maha
Pencipta dengan manusia dan tentunya juga dengan
lingkungan kehidupan sosial masyarakat suku Batak Toba.
3). Hagabeon hal ini berbicara mengenai keturunan
masyarakat suku Batak Toba. Dimana Hagabeon ini akan
dibahas atau dipertanyakan kepada setiap keluarga kecil
masyarakat suku Batak Toba yang baru saja menikah.
Guna dipertanyakan soal keturunan ini kelak nantinya
dimana, menurut kepercayaan masyarakat suku Batak
Toba bahwa seorang anak merupakan harta yang tidak
ternilai harganya dan juga seorang anak kelak nantinya
akan menjadi pewaris dari keluarganya. Untuk itu setiap
keluarga Batak Toba diwajibkan mempunyai anak laki-
laki sebagai penganti Ayahnya nantinya.
4). Hasangapon hal ini berkaitan erat dengan kemuliaan,
kewibawaan, kharisma. Pada dasarnya hasangapon
menunjukkan kesuksesan atau kejayaan dari masyarakat
suku Batak Toba. Dimana nilai utama tersebut menjadikan
dorongan tersendiri oleh masyarakat suku Batak Toba
dalam meraih kesuksesannya. Adapun kesuksesan tersebut
diraih mulai dari nol hingga dimana keberhasilan tersebut
di dapatkan contohnya keberhasilan dipemerintahan
ataupun keberhasilan yang lainnya sekiranya dapat
membuat seseorang tersebut membantu kehidupanya
semakin baik dari sebelumnya. Dengan demikian ketika
semua itu di dapatkan maka kemuliaan, kewibawaan, dan
kharisma tersebut telah ada dalam setiap masyarakat suku
Batak Toba
5). Hamoraon hal ini berkaitan erat dengan harta
kekayaan. Dimana pada nilai budaya ini ingin mengatakan
bahwa setiap masyarakat suku Batak Toba ketika

24
 seseorang bisa dikatakan telah berhasil dalam pekerjaanya
tentunya yang menjadi kewajiban selanjutnya yaitu
mengumpulkan harta sebanyak mungkin guna
mengumpulkan harta ini agar kelak nantinya anak-
anaknya akan melanjutkan apa yang telah diupayakan
orang tuanya.

Bagaimana "Dalihan 1. Dalihan Na Tolu merupakan satu sistem budaya yang bagi
Na Tolu" sehingga orang Batak nilai-nilai yang dikandungnya dijadikan
menjadi Falsafah sebagai tatanan hidup sekaligus menjadi sumber motivasi
hidup suku Batak ? dalam berprilaku.
2. a uli songon na mangkaol dalihan, Masak sipanganon
huhut malum na ngalian. Artinya: Memeluk
(mempergunakan) tungku memberi keuntungan yaitu
makanan masak, dan hilang perasaan dingin. Dalihan Na
Tolu adalah falsafah yang melandasi hubungan sosial
masyarakat Batak. Dengan berpedoman pada Dalihan Na
Tolu, segera dapat ditentukan status, fungsi, dan sikap
sosialnya dalam berhubungan dengan anggota masyarakat
lainnya. dan juga Dalihan Na Tolu atau Tungku nan Tiga,
ketiga batu tungku sebagai satu kesatuan adalah landasan
atau dasar tempat meletakkan dengan kokoh periuk untuk
menanak atau memasak lainnya, sehingga tidak ada isi
periuk yang tumpah dan dapat masak dengan sempur
3. sebagai falsafah hidup dalam tatanan kekerabatan antara
sesama yang bersaudara, dengan hulahula dan boru.
4. kepemimpinan Batak sangat dipengaruhi oleh budayanya.
Budaya bataksecara kuat mempengaruhi kepemimpinan
Batak yang sangat unik dan khas. menekankan bahwa
sistem pemerintahan HarajaonBatak Toba tidak boleh
dibandingkan dengna sistem pemerintahan dengan

25
 bentuksekarang, dimana suatu negara dipimpin oleh
kepala negara.
5. Sudah diturunkan dari nenek moyang
6. untuk hal ini tentu saja dari leluhur kami. Jadi ini sudah
ada sejak dulu dan diwariskanlah secara turun temurun
kepada kami hingga saat ini.
7. Dalihan na tolu ini diajarkan secara turun temurun oleh
karen itu hingga saat ini menjadi falsafah hidup suku
batak
8. Berdasarkan pengertian dari Dalihan Na Tolu, mengapa
dapat menjadi falsafah hidup karena semua posisi sama
kuatnya dan sama pentingnya serta saling melengkapi satu
sama lainnya, jadi semua orang pada hakikatnya adalah
untuk saling melengkapi.
9. Dalihan Na Tolu mempercayai bahwa dalam keluarga ada
tiga sumbu atau tiga atau tonggak yang kesemuanya harus
sama sama mendukung satu sama lain agar keluarga dapat
berdiri tegak. Hal ini diibaratkan dengan tungku yang
memiliki kaki tiga di mana jika salah satunya tidak
berfungsi dengan baik maka tunggu tersebut akan jatuh,
sama seperti keluarga yang hubungannya tidak akan baik
jika salah satu dari ketiga tersebut bermasalah.
10. Berdasarkan Filsafat tetuah orang batak " Dalihan Natolu
" Sudah dirumuskan pertama kali oleh si raja batak dan di
turun temurunkan hingga saat ini.Perlu di ingat kembali
bahwa tiga dari sembilan nilai utama dipandang sebagai
misi budaya orang Batak Toba, yaitu Hagabeon,
Hamuraon, Hasangapon yang dalam uraian selanjutnya
disebut misi budaya 3H. Dengan memahami misi budaya
3H ini, pendekatan pada perilaku orang Batak Toba akan
lebih mudah, sehingga prasangka-prasangka negatif

26
 terhadap orang Batak Toba dapat di hindari. Mungkin saja
orang diluar suku Batak Toba memandang bahwa perilaku
orang Batak Toba dalam hal-hal tertentu sebagai
melanggar tata krama, tetapi apabila orang diluar suku
Batak Toba itu bisa memahami misi budaya 3H maka
ukuran pelanggaran itu mungkin menjadi lain.
Dengan demikian dari kesembilan nilai utama budaya
suku Batak Toba ini sangatlah berkaitan erat dengan
budaya Dalihan Na Tolu itu sendiri. diantara satu nilai
budaya dengan nilai budaya yang lainnya mempunyai
hubungan sangat kuat dalam struktur sosial kehidupan
masyarakat suku Batak Toba. Apalagi 3H yang telah
dipaparkan diatas ditambah dengan konflik tentunya
semakin membuat hubungan tersebut semakin jelas
keberadaanya.

Apakah Masyarakat 1. Ada yang masih memakai . ada yg tidak . mungkin kerna
Batak hingga saat ini perkembangan Jaman.
masih masih 2. Beberapa orang masih menerapkan itu , Saya juga
menerapkan mengajari anak saya untuk selalu menghormati sesama. ini
kepeminpinan " juga ajaran dari orang tua saya kepada saya , dan saya
Dalihan na tolu" ? terapkan juga ke anak-anak saya.
3. ada yang masih memakai ada yg tidak .
4. masih
5. Iya masih, karena sebenarnya tanpa disadari hal ini sudah
kami terapkan dalam sehari-hari.
6. Ya masih
7. Masih, contohnya saja seperti di dalam keluarga besar
kami sangat menghormati dengan betul-betul tetua kami.
8. Menurut saya masih, hal ini saya lihat melalui keluarga
saya sendiri yang sampai saat ini memang masih

27
 memegang prinsip Dalihan Na Tolu, hanya saja di
beberapa masyarakat hal ini mulai pudar dikarenakan
dianggap ketinggalan zaman dan sarat akan kehormatan
salah satu pihak, misalnya hula-hula.
9. Masih
10. Ya tentu saja berdasarkan ada yang sampai saat ini masih
di laksanakan suku batak di pedesaan," Dalihan Natolu"
itu sendiri berkaitan erat dengan semua adat istiadat yang
dilakukan oleh orang batak seperti adat pernikahan,adat
penyambutan tamu,adat akhir tahun,adat dalam acara
orang meninggal, dan sebagainya.

5. Bagaimana 1. Dalihan Na Tolu terlihat bagaimana mereka secara

Prinsip dan Tata cara konsisten memegang teguh nilai-nilai budaya yang
adat "Dalihanan Na diwarisi oleh nenek moyang, “omputta na di jolo
Tolu" itu ? martungkot siala gundi, adat na pinukka ni parjolo ingkon
ihuthonon ni parpudi”. memiliki makna yang sangat
dalam, yaitu semua tata aturan yang telah ditetapkan oleh
leluhur mereka harus dituruti dan ditaati serta diwariskan
dari generasi ke generasi.
2. menerapkan nilai dari Dalihan Na Tolu dengan baik yang
memiliki Perinsip Somba Marula-ula menjadi pilar yang
membuat kita mengerti dan memahami bahwa semua
bawahan harus dihormati tanpa melihat statusnya.
Somba marula-ula, yang artinya adalah kita harus
menghormati semua orang tanpa melihat dari fisik, materi,
status pekerjaan. Beliaumenyadari bahwa semua orang itu
layak dihormati karena kita semua adalah sama sederejat,
dan itu berlaku didalam perusahaan. Beliau berprinsip jika
kita tidak menghormati orang lain, bagaimana orang lain
akan mau menghormati kita. Beliau menyadari sebagai

28
 pemimpin tidak selamanya, suatu saat akan menjadi
bawahan. “Hidup itu seperti roda pedati dik,kadang diatas
kadang dibawah. Sama halnya seperti kita ini didalam
Batak. Kadang kita menjadi Hula-hula kadang kita
menjadi Boru. Oleh karena itu didalam pikiran saya, suatu
saat orang yang menjadi bawahan saya, akan menjadi
atasan saya maka dari itu saya harus menghormati
bawahan saya tanpa melihat status
pekerjaanya”
3. Istilah Dalihan Na Tolu berasal dari kata Dalihan yang
artinya Tungku dan Na Tolu berarti Nan Tiga. Jadi dalam
hal ini ada tiga buah batu yang membentuk satu tungku.
Tungku yang terdiri dari tiga batu tersebut adalah landasan
atau dasar, tempat meletakkan dengan kokoh periuk untuk
memasak
4. Berfungsi dengan sempurna menompang masyarakat
Batak secara penuh keseimbangan. Kalau ada persoalan
sepertikemalangan atau musibah, akan ditopang dan
ditanggulangi oleh ketiga unsurDalihan Na Tolu secara
bersama-sama sesuai dengan kedudukannya masing-
masing,sehingga beban yang berat akibat musibah atau
kemalangan dapat teratasi dengan baik.c.Untuk
memanaskan atau memasak harus ada api. Api yang ada di
tungkuharus tetap menyala agar tungku itu berfungsi dan
bermanfaat.
5. Somba marhula-hula dilakukan karna semua acara adat
melibatkan hula2, bahkan saat pesta pernikahan, kematian
dan memindahkan makam.
Manat mardongan tubu : sopan terhadap teman
sekampung agar kita mau dibantu teman sekampung bila
terjadi bencana dan pesta2 adat.

29
 Elek marboru : jangan kasar sama saudara perempuan
karna mereka yang membantu kita bagian dapur
(parhobas)saat ada acara.
6. jadi dalihan natolu ini ada tiga prinsip dari yang saya
ketahui. Ada somba marhula-hula, manat mardongan tubu
dan elek marboru. Dari ketiganya semuanya memiliki
makna tersendiri.
7. Dari yang saya tahu untuk dalihan na tolu ada pembagian
yang dikenal dengan somba marhula-hula. Lalu juga ada
elek marboru. Tata cara pada masing-masing ini tentu saja
berbeda.
8. Seperti yang saya katakan diatas, bahwa ada tiga tonggak
utama dalam keluarga, yaitu hula-hula, anak boru dan
dongan tubu, hal ini diibaratkan seperti tunggu berkaki
tingga yang jikalau salah satunya tidak berfungsi dengan
baik maka hubungan keluarga tidak dapat sepenuhnya
harmonis, hal ini menekankan bahwa keluarga harus
saling menghormati, dan menjunjung tinggi kebersamaan
dan kerjasama.
9. Prinsip dalihan na tolu adalah tidak melihat seseorang
berdasarkan pangkat atau harta. Semua orang Batak pada
akhirnya akan berposisi sebagai hula-hula, boru, atau
dongan tubu. Tergantung sebagai apa posisinya dalam
adat pada waktu sebuah pesta adat dilaksanakan. Misal:
pada sebuah acara pernikahan, orang batak akan berposisi
sebagai hula-hula terhadap saudara perempuan, orang
batak beserta istri juga akan berposisi sebagai boru
terhadap saudara laki-laki dari pihak istri. Dan, akan
berposisi sebagai dongan tubu ketika bertemu dengan
saudara yang semarga.
10. Prinsip dalihan natolu yang merupakan sub sistem hukum

30
dan sudah berakar dalam kehidupan bermasyarakat di
daerah Batak Toba, mengandung nilai-nilai hukum yang
mengatur bagaimana seharusnya masyarakat hukum adat
Batak Toba itu berperilaku, dan di dalamnya juga terdapat
pembagian tugas dalam menyelesaikan konflik yang
terdapat dalam ikatan kekerabatan dalam masyarakat
sekaligus mengandung cara dalam menyelesaikan konflik
di dalam sistem kekerabatan tersebut. Dengan demikian
dalihan natolu sebagai sub sistem hukum adat merupakan
kerangka dasar untuk semua hubungan kekerabatan dalam
organisasi sosial di kalangan orang Batak Toba, yang
terdiri dari tiga unsur yaitu hula-hula (pihak laki-laki yang
seketurunan/semarga dengan perempuan/istri, boru (pihak
laki-laki yang mengawini anak perempuan dari hula-hula)
dan dongan tubu (pihak laki-laki seketurunan/semarga
dengan pihak hula-hula). Ketiga unsur tersebut,
mempunyai nilai dan tugas masing-masing dalam pola
pergaulan di masyarakat Batak Toba, dan apabila terjadi
konflik di kalangan masyarakat, dalihan natolumempunyai
tata cara penyelesaian sendiri di dalam dan oleh sistem
dalihan natolu, seperti perselisihan antara hula-hula dan
boru akan ditangani dalam suasana kekerabatan.

31