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All Journal E-Journal Of Cultural Studies Primary: Jurnal Pendidikan Guru Sekolah Dasar
Mangido Nainggolan
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THE EXISTENCE OF BATAK ULOS IN THE AREA OF HEGEMONY Mangido Nainggolan
E-Journal of Cultural Studies Volume 13, Number 2, May 2020
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24843/cs.2020.v13.i02.p01

Abstract

Adat or custom is made by humans for the sake of human interest, it is hoped that the stability and order of the community are maintained through the customs that are imposed on these community groups. Culture will continue to move along with the movement of global economic activity, it also influences the development of every existing culture. The Toba Batak culture is also inseparable from these clashes. The label as an idol worshiper is synonymous with the Toba Batak culture. There are many issues and views that explain why this happened, including the result of local religious practices practiced by the Toba Batak community today such as the Ulus ritual labeled by Charismatic Christian Missionaries as Atheist teachings. According to them, Ulos must be destroyed because it is considered a magic object in which magical powers are attached and “save” the power of evil spirits. The hegemony of modernization and globalization, reinforced by the influence of religion, has made Ulos an object that has high values ??of civilization, starting to erode, especially in terms of the nature and meaning of it. In this regard, the aim of this paper is to explain the existence of Ulos in relation to the hegemony of modernity and the pressure of Charismatic Christian missionaries on the indigenous Batak culture. The data analysis and approach method used in this study is qualitative with the perspective of cultural studies. The results showed that the shift in meaning was getting out of control because the perpetrators were the Batak people themselves who had been exposed to a new ideology that was centered on spiritual issues. The reason that seems so biblical is used as a tool to legalize the extermination in the form of burning Ulos against his followers because Ulos is labeled loaded with demonic powers. The process of eliminating the meaning of the ancestral heritage becomes faster because the adat institutions no longer have the legal power to oppose the hegemony and dominance that continues. Key words: Ulos Batak, hegemony, charismatic Christianity
Integrating toba batak culture in elementary school learning: an effort to strengthen the local identity of the nation's children Mangido Nainggolan
Primary: Jurnal Pendidikan Guru Sekolah Dasar Vol. 14 No. 5 (2025): October
Publisher : Laboratorium Program Studi Pendidikan Guru Sekolah Dasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33578/jpfkip.v14i5.p826-834

Abstract

This paper describes the implementation of Toba Batak culture-based learning in elementary schools and analyse the roles of teachers, schools, families, and traditional leaders in preserving local cultural values. The research background departs from the phenomenon of the weakening of the younger generation's attachment to Toba Batak culture due to globalisation and the dominance of digital popular culture. This study uses a qualitative method with a descriptive approach. Data were collected through participatory observation, in-depth interviews with teachers, principals, parents, and traditional leaders, and documentation of learning activities at Lumban Bulbul Elementary School in Toba. Data analysis was carried out through the stages of data reduction, data presentation, and thematic conclusion drawing. The research results indicate that Toba Batak culture-based learning in elementary schools is still in early stages and has not been fully integrated into the curriculum. Teachers have attempted to link local cultural elements through regional songs, folk tales, storytelling competitions, Tor Tor performances, and Ulos exhibitions. However, limited teaching materials, lack of training, and minimal collaboration with traditional institutions remain obstacles. Meanwhile, families remain the primary agents of cultural heritage transmission through the Batak language, participation in traditional ceremonies, and the instillation of the values ​​of Dalihan Natolu, Hamoraon, Hasangapon, and Hagabeon. Traditional leaders also play a role in maintaining cultural continuity through social activities and collaboration with schools. The research implications emphasise the need to develop local culture-based learning guidelines, teacher training on integrating cultural values ​​into the curriculum, and formal partnerships between schools and traditional institutions to ensure the sustainability of cultural preservation.
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