MINI RESEARCH

BUDAYA DAN KEPARIWISATAAN SUMATERA UTARA

Lecturer: Dr. Masitowarni Siregar., M. Ed.

ARRANGED BY:

Marta Christina Saragih (2213321040)

Aisyah Amini Tanjung (2213321042)

Desi Anggriani Siregar (2211121024)

E F Pasha Sihite (2213321001)

Fadhil Barokah Syarif (2213121039)

Theresia Christine Naibaho (2213121059)

Purnama Sari Hasibuan (2213321025)

ENGLISH EDUCATION E & F 2021

ENGLISH EDUCATION STUDY
PROGRAM FACULTY OF LANGUAGES
AND ARTS STATE UNIVERSITY OF
MEDAN
2022
 PREFACE
First of all, we would like to thank God almighty for His grace that we were able to
complete the "Mini Research" task. We also thank Ma’am Dr. Masitowarni Siregar., M. Ed.
as our lecturer in the field of Budaya dan Kepariwisataan Sumatera Utara, who gave us time
to complete this task.

The task of this mini research is prepared with the hope that it can add to our
knowledge and insight. We realize that in writing this paper is far from perfect. Therefore, we
are looking forward to constructive criticism and suggestions for the improvement of this
paper, and hopefully this paper will be useful for us all.

Medan, October 2022

ii
 TABLE OF CONTENTS

Contents

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

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

CHAPTER I INTRODUCTION..................................................................................................1

A. Background of Study.........................................................................................................1

B. Identification of Study.......................................................................................................1

C. The scope of Study............................................................................................................2

D. The Significances of Study...............................................................................................2

E. Benefits of Study...............................................................................................................2

CHAPTER II................................................................................................................................3

LITERERATURE REVIEW........................................................................................................3

A. Local Wisdom.........................................................................................................................3

CHAPTER III RESEARCH METHODOLOGY.........................................................................5

A. Research Design................................................................................................................5

B. Data And Data Sources.....................................................................................................5

C. Data Collection Techniques..............................................................................................5

D. Data Analysis Techniques.................................................................................................5

CHAPTER IV RESULT AND DISCUSSION............................................................................6

A. RESULT............................................................................................................................6

1. Basic sign (ground) Dyok Binatur..................................................................................11

2. Social Representation and Interpretation Display of Dayok Binatur..............................13

3. Meaning of Gori Representation and Interpretation.......................................................13

a. Head ˋulu' Refering to Leadership.......................................................................................13

b. Neck ˋborgok' Refering to Problem Solving........................................................................14

c. Wings ˋhabong' Refering to Protection................................................................................14

d. Leg ˋkais-kais' Refers to Responsibility...............................................................................15

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CHAPTER V CLOSING...........................................................................................................16

A. Conclusion.......................................................................................................................16

B. Suggestions......................................................................................................................16

REFERENCES...........................................................................................................................18

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 CHAPTER I
INTRODUCTION
A. Background of Study

One of the tribes that live in the province of North Sumatra and reside in Simalungun
Regency, Pematang Siantar, and other nearby areas is the Simalungun ethnicity. They also
have a strong family network that allows them to bond even when they are apart. The clan is
the name of the kinship system. Damanik, Saragih, Sinaga, Purba, and other members of the
Simalungun population make up the original clan. People from the Simalungun inner
kinship system are also frequently referred to as partuturan.Partuturan was also divided into
three parts: Tutur Manorus (direct), Turur Holmouan (group), and Tutur Natipak (honor).
This determines the close or distant family relationship (pardihadihaon). In this section, the
Simalungun community is instructed to respect one another and uphold Simalungun customs.

Based on the historical background, efforts to understand the various problems

surrounding food in Indonesia can be viewed globally through political, economic, social and
cultural. In addition, the long temporal aspect is also used as a means to understand the
problem global food in Indonesia. Judging from the aspect of Anthropology, food is what
grows in rice fields, fields and gardens. However, from the point of view of anthropology or
folklore, food is a cultural phenomenon. simply the production of organisms with
biochemical qualities, which can be consumed by living organizations.

Food is always determined by each culture, the famous Simalungun Batak traditional
food, one of which is "dayok nabinatur" Simalungun Batak Culinary History, Purba District,
Regency Simalungun "because it can be said that it still exists today, of course every tribe"
Nations certainly have their respective traditional roles. In every celebration, one of the
things that cannot be abandoned is the presentation food, specifically traditional food in
simple terms. Traditional food, can be interpreted as food that is served or disurdukan (given)
when carrying out traditional ceremonies or it can be said as traditional food Simalungun
community in carrying out big events, or traditional food from a tribe/ethnic which is usually
used as a symbol or has a special meaning which is usually used in traditional ceremonies of
the tribe concerned.

B. Identification of Study

1
 Based on the background above, the problems in this research are:

1. What is the Background of the presentation of Nabinatur Dayok as a typical food

of the Simalungun Batak Tribe ?
2. In what events is Dayok Nabinatur presented?.

3. What is the meaning and value of dayok nabinatur in the people of Dolok Pardamean
District, Simalungun Regency.

C. The scope of Study

In order to keep the research more focused and make it easier for researchers to
discuss the research topic, the scope of the study is used to prevent any deviations or
broadening of the subject matter. This scope includes information and materials that talk
about how the people of the Simalungun district's Dolok Pardamean sub-district live their
lives as simalungun ethnic communities, especially when they host events and serve food.

D. The Significances of Study

It is anticipated that the significance of this study will enable all major Sumatran and
Indonesian populations to gain an understanding of and knowledge of the Simalungun
ethnicity's customs, particularly those pertaining to traditional events and food served there.

E. Benefits of Study
Hariwijaya asserts (2008:50) "What is expected from the results of the research are
the benefits of the research". A mini research is a scientific paper that students write as an
assignment from the course instructor. The benefits of this mini-research is to learn what
students think about a particular topic. The findings of this study may be helpful in expanding
our understanding of qualitative research as a whole.

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 CHAPTER II
LITERERATURE REVIEW
A. Local Wisdom
Local wisdom is a set of ideas or policies based on the values of virtues found in a
community and often applied, believed to be the guidance of life, and handed down from time
to time. Manugeren (as cited in Sopa, 2018) states that local wisdom is a set of ideas or policies
based on the values of virtues found in a community. Local wisdom, from linguistics
anthropology perspective, is a part of values and norms of an oral tradition inherited from one
to another generation through oral ways. Some forms of local wisdom are hard work, discipline,
education, health, gender standing, cultural and creative reviving, peace, mannerism, honesty,
solidarity, care-free life style, conflict-solution, commitment, positive thinking and gratefulness
(Sibarani in Manugeren, et. al, 2017) The concept of local wisdom in environmental
management is described by Berkes (1993) with the terminology of traditional ecological
knowledge. The term means acollection of knowledge, practices and beliefs that evolve through
adaptive process (adjustment) passed from generation to generation through culture, associated
to the relationship between living beings (including humans) with the surrounding environment.
the form of stories, songs, cultural values, beliefs, rituals, custom laws, local language and
natural resource utilization.

B. Simalungun Culture
Simalungun is one of six Batak ethnics in Simalungun regency. It has four clans, they
are: Sinaga, Saragih, Damanik, Purba with the term “SISADAPUR” (Purba, 1995). The four
clans are the result of “Harungguan Bolon” (big consultation) between the four great kings not
to attack each other and not to fight each other. As with other Batak tribes, the Simalungun tribe
also has a clan as a determinant of lineage, i.e. carrying a patrilineal or patrilineal line, causing
the clan determination to be determined from the father’s clan.
The philosophy of life of Simalungun ethnic is Habonaron do bona, Hajukkaton do
sapatra, means everything must be started from the right thing (Sihotang, 2013). The motto is
included in Simalungun Regency government symbol. This philosophy teaches people to have
the right mind and act. Truth (Habonaran) is the source of everything in daily life. In the past
there was no robbery in the village. Eventhough the villagewas left without any door locked,
then no one would dare to steal anything. From this philosophy it can be concluded that
characteristics of Simalungun ethnic are basicallyhonest and pure at heart, soft and well
mannered also not intended to hurt anyone. Simalungun people in daily life are inseparable
3
from customs. The traditional ceremony in the social life of the Simalungun community begins
with the traditional ceremony; marriage, seven month of pregnancy, entering a new house,and
feeding elderly parents. In traditional ceremony, Simalungun ethnic always presents culinary
food Dayok Binatur. Another term for this type of food is Dayok Nabinatur, Dayok Set
Manggoluh, Dayok Pinarmanggoluh, Gulei Dayok Set Manggoluh, Dayok Nani Batur.
Although different names are given to the culinary all refers to Dayok Binatur. Dayok Binatur
is made from chicken meat. Dayok Binatur is used as a symbol of Simalungun traditional food
(Sumbayak, 2001).

C. Dayok Nabinatur
Dayok Binatur is a dish made from a mixture of various kinds of spices. One of spices is
Holat arranged regularly on the plate presented at the Simalungun community’s traditional and
special events. Dayok Binatur is not only served as a side dish of food, but also as a very
important function for the people of Simalungun. Dayok binatur is always served at every
ceremony of Simalungun. In the traditional ceremonies of the Simalungun ethnic community,
whether it is related to the likes and griefs, Dayok Binatur is never forgotten. In every
celebration of Simalungun ethnic, if Dayok Binatur is not served, it is considered less
legitimate. Dayok Binatur is not only served in traditional ceremonies, but also in ordinary
celebrations, such as: birthday celebration, entering a new house, and also as a gift.

D. Display of Dayok Nabinatur

Dayok Binatur is made from chicken whose flesh is cut into pieces and then arranged
regularly on a plate of ’dishes’. The chicken meat is divided into ten parts based on the
Simalungun ethnic: head ‘ulu’, neck ‘borgok’, breast ‘tuppak’, left and right wing ‘habong’,
base of thigh ‘tulan bolon’, chicken’s thighs ‘tulan parnamur’, claws ‘kaiskais’, the chicken’s
organ of the egg-producing ‘tuahni’, chicken’s liver ‘bilalang’, and chicken’s tail ‘ihur’.
Chicken meat is arranged based on Simalungun ethnic looks like alive chicken.
Each gori on Dayok Binatur is presented in the form of its composition, firstly arranged
in small pieces of meat ‘tok-tok’ arranged on a plate, in the front there is a head ‘ulu’ supported
by a breastbone ‘tuppak’, the left side and on the right side of the edge is placed on the base of
thigh ‘tulan bolon then the thigh ‘tulan parnamur’, next to the thighs are wings ‘habong’ that
are parallel to it, then the chicken feet ‘kais-kais’, on the back is the tail ‘ihur’. In the middle
there is a neck followed by the order of the head ‘ulu’, then chicken’s the egg-producing organ
‘tuahni’, and rempelo ‘atei-atei or dekke bagas’. Each piece of chicken meat must be arranged

4
according to tradition. Every part of the complete chicken body pieces is a picture or symbol
that can remind humans to build relationships and in time of cooking process the meat should
not be tasted, for fear of losing its philosophical meaning.
Before tasting the pieces of Dayok Binatur, the families gather first, then they ask, for
example in this case the child to purify himself with pangir water, which is water from lime
juice, then the child washes his face, his hair then drinks a little of that water. After the process
of self-purification is done, usually the parents of the child give a prayer to the child while
giving a plate containing pieces of chicken meat.

CHAPTER III
RESEARCH METHODOLOGY
A. Research Design
A well-planned research design helps ensure that your methods match your research
aims, that you collect high-quality data, and that you use the right kind of analysis to answer
your questions, utilizing credible sources. This allows you to draw valid, trustworthy
conclusions. Research design that our group use is descriptive and experimental.

B. Data And Data Sources

Data of this research came from interviews, field practices which was gathered
through qualitative research.

C. Data Collection Techniques

We collect the data of this research through qualitative research method. While also
describing our findings and experiment.

D. Data Analysis Techniques

We analyzed the data of this research by collecting the interview results and the
observation of "Dayok Nabinatur" practice through recording the culture with our group.

5
 CHAPTER IV
RESULT AND DISCUSSION
A. RESULT

Based on the result of interview we have done, respondent said that Dayok Binatur is a
dish made from a mixture of various kinds of spices. One of spices is Holat arranged
regularly on the plate presented at the Simalungun community’s traditional and special
events. Dayok Binatur is not only served as a side dish of food, but also as a very important
function for the people of Simalungun.

Dayok binatur is always served at every ceremony of Simalungun. In the traditional

ceremonies of the Simalungun ethnic community, whether it is related to the likes and griefs,
Dayok Binatur is never forgotten. In every celebration of Simalungun ethnic, if Dayok
Binatur is not served, it is considered less legitimate. Dayok Binatur is not only served in
traditional ceremonies, but also in ordinary celebrations, such as: birthday celebration,
entering a new house, and also as a gift.

The following are some of the questions we asked the traditional elder Simalungun in
Siantar.

6
 2. Interview Result

No Question Indicator Answer

Answer Result

1. Existence: Available

- Head

- Neck

- Wings

- Leg

No Answer

2. Meaning Existence: Having Meaning

- Head

- Neck

- Wings

- Leg

7
 No Idea/No Answer

3. Meaning - Head is the symbolof leadership

Substance:
- Neck is the symbol ofproblem solving
- Head
- Wings is the symbolof protection
- Neck
- Leg is the symbol
- Wings
of Responsibility
- Leg

No Idea/No Answer

4. Function: Educational Function:

- Head - Introducing CulturalIdentity

- Neck - Cultural Education

- Wings - Regeneration and Cultural Preservation

- Leg - Family Relation

No Idea/No Answer

Religious Function:

- Respecting parents

- Praying

- Uplifting the qualityof spiritual progress

- Uplifting Family

- Harmony

No Idea/No Answer
5 Why choose Several characteristics of chicken are worth
Chicken
imitated by humans.
6 Benefit of Means of conveying a prayer of blessing.
Dayok Nabinatur
served to
overseas
children

8
 1. Implementation of the Dayok Nabinatur Simalungun traditional event
(Dispatch child to overseas)
Dayok Nabinatur is usually served for Simalungun traditional events, church events
(child baptism, confirmation day, entering a new house) and important family events such as
birthday celebrations, dispatch children to wander or get jobs, graduations and others. But we
only chose one of them, namely dispatch overseas child event. People who enjoy dayok
nabinatur will receive blessings and find order in life. It is not surprising that in delivering the
prophetic dayok, parents accompany him with prayers or umpasa (advice) which contains
advice so that the child lives in an orderly manner in overseas lands upholding politeness and
ethics. So based on result of our interview, here are some steps in order to give Dayok
Nabinatur for overseas children.

2. Family Members in Dispatch Child to Overseas Event

In this event, the children who want to go overseas consist of the child who wants to be
sent, both parents, bapa anggi (brother of father), inang anggi (wife of father's brother), Tulang
(brother of mother), atturang (wife of tulang). At this event, only parents spoke and represented
the whole family who came in the form of advice to be well overseas accompanied by giving
Dayok Binatur to children. The rest of the family only participated in giving the dayok binatur
by extending their hands with the child's parents.
3. Dress in The Dispatch Child to Overseas Event
In this event, the traditional dress used are free and not specified, which is important
polite. Women are encouraged to wear sarongs to look polite.
CULTURAL EVENT : DISPATCH CHILD TO OVERSEAS

Parts Steps Simalungun Version English Version

1 Opening Introduction Martonggo Pray
(Guided by Father) ( Paima ippukah hita (Before we start our
acaratta Martonggo ma hita event today, let's pray
marhitei haporsayaonta according to our
masing-masing) respective religions)
2 Main  Parents give Dayok Mansurdukkhon Giving advice
Nabinatur at the (On ma da nang dayok na (So this is nang,
same time with binatur na nami baen hu Nabinatur Dayok that
9
 bapa anggi, inang bamu. artini ase sehat2 ham we have made for you.
anggi, atturang. iperantauan. Ase atur It means that may you
pargoluhan mu iperantauan, are always healthy in
dear-dear ham marsikkolah overseas lands. So that
da nang. Jadi songon paratur your life is also in
ni dayok nabinatur on ma order overseas, good
pargoluhan mu i perantauan. luck for your school,
On adong nassi inang anggi, nang. And so that it's
bapa anggi, atturang, tante like regular chickens,
mu na domma this is your life
manghobaskon dayok overseas. Here are
nabinatur on.) inang anggi, bapa
anggi, atturang, and
also your tante, who
has been tired of
preparing all of this.)

 Child recieves the

Dayok Nabinatur Martarimakasih Giving Thanks
and thank to who (Eak, ma. Tarimakasih ma
(Alright, mom. Thank
has been tired of bani nassiam andohar
you very much, so be
preparing it. ganupan podah nassiam ai
wise all of your
 Launch together boi hudingat janah hu advices may I
and parents, bapa horjahon) remember and do it.)
anggi, inangng
anggi, attuang may
taking Dayok
Nabinatur.
3 Closing Pray together to close the Martonggo Pray
event that has been done ( Paima itutup hita acara ta (Before we end this
(Guided by Bapa anggi)) on, riap ma hita martonggo event, let’s pray
marhitei haporsayaonta according to our
masing-masing) respective religions)

10
B. DISCUSSION
1. Display Dayok Binatur As a Food in Cultural Event
Dayok Binatur is a basic sign (ground) in the form of a dish of cuisine, which is made
of chicken meat which is usually served at traditional events of the Simalungun community.
Dayok Binatur besides functioning as a side dish, it has a very important function for the
Simalungun community in particular. That is traditional food that must take precedence at
traditional events to convey messages, advice, or in the form of advice from certain families
to the family who will be given Binatur Dayok. Dayok Binatur is a dish of cuisine that is used
as testing, sending children to overseas, free or far from harm, because of luck or success in a
job or success in economic business, and because of the many fortunes received.

The Dayok Binatur display is chicken meat which is divided into ten 'gori' pieces.
Dayok Binatur traditional food can also be supplemented with specific foods consisting of
chicken meat and processed into seven types of dishes, namely: grilled, naniloppah,
hinasumba, naipahpahkon, nailomang (tinombu), selenggam, and namatah. It's just that these
seven types of cuisine are only used as a complement to Dayok Binatur and are made when
needed in certain traditional events or depending on the taste of the one who makes them.

Dayok Binatur which consists of pieces of chicken that are arranged regularly on this
plate as a basic sign (ground). Pieces of meat for the Simalungun people are called gori.
According to tradition, the gori consists of ten, namely: head 'ulu', neck 'cuffs', breastbone
'tuppak', rempelo 'bilalang', chicken egg cells 'tuahni', wings 'habong', groin 'tulan bona',
chicken thighs 'tulan parnamur', claws 'kais-kais', tail ihur'. egg cell (tuahni), then rempelo
(atei-atei or dekke bagas). So, each piece of chicken meat that we can see in Figure 4.1 is
arranged and arranged according to its custom which then forms a single unit that describes
as a live chicken as well as the basic sign (ground) of Dayok Binatur.

1. Basic sign (ground) Dyok Binatur

The interpretation of the basic sign (ground) of Dayok Binatur has placed the life
values of the chicken (marker) as something that can be imitated when associated with human
life. The Dayok Binatur traditional food served is arranged in an orderly manner according to
its custom which describes it as a live chicken (sign). The representation formed on Dayok
Binatur has described the life of a chicken understanding or concept contained in the sign.
First, Dayok Binatur or dayok set maggoluh is a symbol of Siamalungun traditional food.
11
Dayok Binatur can provide meaning, namely understanding which is expressed as an advice
or advice that is very valuable when applied in the life of society, nation and state so that it
thrives, tough and tenacious (as an interpretation).

12
 2. Social Representation and Interpretation Display of Dayok Binatur

The Dayok Binatur dish is a basic sign (ground) in the form of pieces of meat from
each part of the chicken body arranged in such a way. Dayok Binatur for Simalungun is
represented as traditional food and used as a sign to bridge messages or advice which can
then be interpreted as a Simalungun custom. The Dayok Binatur food has been mutually
agreed upon, which contains many noble values of the Simalungun custom which ultimately
can function to regulate the lives of the Simalungun people. Dayok Binatur is a
representation, according to Yusuf (2005: 9) representation is "a sign for something or
someone." The term representation has two meanings.First, representation as a social process
of representing. Second, representation as a product of the social process of representing.
This is why Dayok Binatur is included in the term representation, which is the second
meaning.

The basic reason why chickens are used as traditional food is that through the life of
chickens we can see good values to imitate and besides that there are things that need to be
avoided as well. The life values of the chicken are also used as a message or advice for the
Simalungun people. Therefore, from the values of a good chicken life to be imitated as a
representation conveyed through Dayok Binatur, this is the reason why the Simalungun
people choose chicken as a traditional food, which can be described keep away from
disturbances that can damage the eggs. He also did this until the chicks endured heat, cold,
hunger and attacks by small ants (tungou) for the success of their generation (as a
representation). This can also be interpreted by the Simalungun people by looking at the
nature of the chicken so that in their lives they can imitate the nature of the chicken with full
perseverance and discipline in taking care of their children. Likewise, the Simalungun people
can take good care of their children.

3. Meaning of Gori Representation and Interpretation

There are 4 local wisdoms of Dayok Binatur, Simalungun ethnic’s culinary. They are
leadership, problem solving, protection and responsibility.
a. Head ˋulu' Refering to Leadership
The head ‘ulu’ is one part of the gori. It is always positioned at the front. The head is
placed with the beak facing forward. When giving Dayok Binatur, this chicken head is
confronted to those who receive Dayok Binatur. On the head there is an eye that is useful to

13
direct the path of a chicken. The location of the chicken brain is in the head as the instinctual
center of the chicken. This is interpreted by the Simalungun people as head, part of superior
leader and the position is always at the front. So it is hoped that as a leader, he must have a
good leadership, giving good examples and providing the best by being responsible for his
duties using a healthy mind. As a leader he must have authority, for example in terms of
speaking. This means that a leader must havemore values compared to his members.
b. Neck ˋborgok' Refering to Problem Solving
The neck ‘borgok’ is placed close to the head that is previously placed on plate. The
neck is a part that connects the head to the body of chicken. Food that is put into the
chicken’s mouth is distributed through neck. Simalungun people interpret each problemto be
solved, mamborgokkonkon, by themselves.

c. Wings ˋhabong' Refering to Protection

There are two wings ‘habong’ in chicken namely the left wing and the right wing. In
hens both wings are used to protect their offspring, both when the hens incubate the eggs so
that the eggs are warm and protected from other dangers in any situation. Asa representation,
hens or cocks can supervise, pay attention and protect their chicks well. This symbolically
means that parents are fully responsible for their children. Wingsof a chicken can be used to
fly, this is related to the going away of a child from the parents’ home and the child before
leaving is usually given Dayok Binatur. The hope is the child can be healthy, safe and
successful.

14
 d. Leg ˋkais-kais' Refers to Responsibility

Leg ‘kais -kais’ is the third lowest part. Besides its function to walk, it functions is
also to look for food by scavenging. Simalungun people see the good nature of a chicken
that is to be imitated especially the once concerned with responsibility to their children.Thus
a man works hard to find food for his children, namely by fulfilling physical and spiritual
needs. Besides both parents can give priority to the needs of their children rather than their
own needs or needs of others.

15
 CHAPTER V
CLOSING
A. Conclusion

Dayok Binatur is made from chicken meat that is arranged regularly on the plate. It is used as
a symbol of an intermediary, to convey a message, advice and hope delivered from one side
of the family to the other presented at the Simalungun community’s traditional and special
events. From the study results, it is seen that Dayok Binatur in Simalungun ethnic has four
points of local wisdom in each part of chicken: Head ‘ulu’ referring to leadership, neck
‘borgok’ referring to problem solving, wings ’habong’ referring to protection, and leg ‘kais-
kais’ referring to responsibility

Dayok Binatur can provide meaning, namely understanding which is expressed as an

advice or advice that is very valuable when applied in the life of society, nation and state so
that it thrives, tough and tenacious (as an interpretation). The benefits of Dayok Binatur for
the departure of overseas children as a metaphor for the meaning of words in conveying the
feelings of love and expectations of parents in their children's lives so that they carry out the
messages and advice contained in food ingredients that have been mixed or packaged into
food offerings, such as to be orderly and good -good in the overseas he/she is going on.
Based on the analysis of the research, it can be concluded that Dayok Binatur is the
wealth of the archipelago that deserves to be conserved and developed. Every single part of
Dayok Binatur with the significant points have the important values and could be used as a
guideline to maintain harmony especially for overseas children's departure.

B. Suggestions

Dayok Binatur (gulei dayok atur manggoluh) is a traditional food that is usually
served at weddings, new house inauguration parties, resolving complex or problems in the
family, community, thanksgiving parties as well as at traditional events for the death of matei
vegetables matua and other traditional events. While the gulei dayok atur mangguluh custom
is often symbolized as a cultural embodiment, namely the meaning of thanksgiving for
sending children to school, after exams, before exams, before testing, sending children
overseas, free or apart from danger, because of luck and success in a job or success in life.
economic business, because a lot of sustenance is received. Therefore, the embodiment of
these cultural values and norms tends to change immanently (continuously), because the
16
world today and in the future will be more open so that the boundaries of culture, territory,
and the State will not be looked. Likewise, the noble values of Simalungun's cultural customs
have begun to be forgotten both in the field of culinary history from the presentation system
in the field of culinary food history itself, and if left alone it will surely disappear, especially
for the next generation. So now we have to study and develop culinary history. Therefore, the
author hopes that the Simalungun community will continue to pass on this Simalungun
special food from generation to generation. Simalungun specialties should be more and more
preserved. By introducing it to the younger generation, the typical Simalungun food still
exists even in the development of an increasingly advanced era.

17
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Indonesia.go.id - Dayok Nabinatur, Kuliner Yang Kaya Filosofi. Retrieved October
25, 2022, from https://indonesia.go.id/kategori/pariwisata/733/dayok-nabinatur-
kuliner-yang-kaya-filosofi?lang=1

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