v3i8.2

The International Journal of Social Sciences and Humanities Invention Volume 3 issue 8 2016 page no.2472-2483 ISSN: 2349-2031 Available Online At: http://valleyinternational.net/index.php/our-jou/theijsshi

A Village Governmental Leadership Model Based On Philosophical Value System of Dalihan Na Tolu Adat Within Ethnic Of Batak Angkola Society KOndar Siregar & Prof Dr Abdul Rahman Abdul Aziz PhD Candidate, Governmental Studies, University of Utara Malaysia Abstract: The local wisdom of Dalihan Na Tolu Adat of Batak Angkola has rich potential values for conflict resolutions in Indonesia villages. It has a model of leadership of the village governmental. A leadership model according to Dalihan Na Tolu Adat of Batak Angkola is based on a model that acted by theProminent Figure and Royal Family in social interaction. A leader is also a person who has the skills and strengths, so he is able to influence others to carry out certain activities in order to achieve one or more objectives. A leader becomes a judge, instructor and explanations giver, intellectual and guidance giver among the members of the community. Without a leader, it will be a chaotic life which results in the oppression and crime that make insecurity and orderliness in society. Basically leaders are born from bona bulu, harajaon and hatobangon; because they have to possess leadership skills, the ability to influence others or community without asking reasons. Keywords: Village governance, Dalihan Na Tolu Adat, ethnic Batak Angkola A.

Introduction

This research finds out the Dalihan Na Tolu potential values of ethnic Batak Angkola to resolve the conflicts, challenges and obstacles of the Indonesian Government which has passed a set of rules and regulations of village administration for many years. Although Indonesia already regulates the village governmental system by the article 18 of the 1945 Indonesia Constitution, the Law of Desapraja number 19 in 1965, the Governance of Village number 5 in 1979, the Local Autonomy Law number 32 in 2004, and the Regulation of Village Governmental number 72 in 2005, but the conflicts in elections of village leaders dramatically increasing since the reformation era. In the last five years, riots frequently happened in the many of elections of village heads as administrators at the village level in Indonesia. Some riots are: 1.1.1. Mass unrest by the village members in the post-election of village head in Padamulya village

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on February 12, 2011. It resulted in the fuelburning, fighting and destruction of the village head's office and some residences. (1) 1.1.2. The riot of village head election in Manyingsal village on 26 May 2013. Mass assumes that the village head election committee from the two villages especially Padamulya village made unfair process and corrupted with the candidate who won the village head election. (2) 1.1.3. On 13 April 2013 the riot happened in the village head election in Ngampel village Papar Sub-district, Kediri Regency. Money politics became a source of conflict between supporters. (3) It is undeniable that the implementations of village administration in North Sumatra, especially in North Padang Lawas District, often face trials and challenges, such as the riots of village head elections which occurred in several villages located in North Padang Lawas district, namely: DOI: 10.18535/ijsshi/v3i8.2

cite as: A Village Governmental Leadership Model Based On Philosophical Value System Of Dahlan Na Tolu Adat Within Ethnic Of Batak Angkola Society;Vol.3|Issue 08|Pg:2472-2483

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Tabel 1.: Types of disputes that occurred in the election of village head in the research sites In 1998, 2006 and 2012 Dispute settlement Sites 1998 (03-07) 2006 (11-07) 2012 (06-07) No Types of Disputes Dalihan Dalihan Dalihan na na Tolu PN na Tolu P.N P.N Tolu sites sites sites 1 Manipulation of the 1 1 2 counting and votes recapitulation 2

Giving money with the intention that people choose a particular candidate (Money Politicsc)

-

-

2

-

1

-

3

Multiple votes against one candidate

-

-

1

1

2

-

4

Mobilizing the masses to choose one candidate

1

-

-

-

3

-

5

Not all people registered as eligible voters

-

-

-

-

1

-

6

The incompatibility of the amount of voice put into the ballot box with the number of people who choose.

-

-

2

-

-

-

State 7 utilization facilities

-

-

-

-

-

-

Negative 8 campaign Election 9 Organizing Committee Alignments and its staff to one candidate. Source: Primer Data 2013

2

-

-

-

-

-

Some types of disputes that occurred above were addressed and resolved by the communities based on the philosophical value of Dalihan Na Tolu Adat. According to the community philosophy of Dalihan Na Tolu Adat, all of the society members

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must be knitted in a familial relationship. Within Batak Angkola society people are bounded in the three basic familial elements of Dalihan Na Tolu Adat, namely: Kahanggi (all family or descendants of the incestuous relationship of the DOI: 10.18535/ijsshi/v3i8.2


father and did not include in family relationships of maternal blood), Anak boru (all the family members of the wife-receivers), and Mora (all families who come from the wife-givers). (4) B.

Problem Formulation

Based on the background described above, it can be formulated some problems in this research, namely: how is the village governmental leadership model based on the philosophical value system of Dalihan Na Tolu Adat of Batak Angkola community in North Padang Lawas? C.

Research Method

This research is a sort of normative and sociological method. Research was carried out with an inventory and analysis (5) of all the village governmental instruments of the Indonesia Government rules relating to the village administration: subject matters concerning the village administration (6), village regulation (7), consultative body of the village, the village financial management (8), social institutions structure (9), village administration structure and work distribution. The method used in this research is primarily normative juridical and sociological juridical (socio-legal approach) (10) or the sociological / empirical legal approach, considering the main problems researched and examined in this study relates to the effort of finding a legal arrangements model regarding the implementation of village administration in the ethnic Batak Angkola based on Dalihan Na Tolu Adat in North Padang Lawas Regency. D.

Discussion

Leadership according to ethnic community of Dalihan Na Tolu Adat refers to a model that performed by the prominent figure and royal families in the society. It means that people honor, obey and respect the leadership function of a customary leader and royal descendants reigned in a village administration by not doing disapproval

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or resistance. In addition, it is also considered that ethnical leaders of Angkola rod as a person who has the skills and strengths, so he is able to influence others to carry out certain activities in order to achieve one or more objectives. The social functions of leaders in Angkola society are really important in the implementations of Adat, religion and admisnistration. A leader becomes a judge, instructor and explanations giver, knowledge and guidance giver among the members of the ethnic Batak Angkola society. Without a leader, it assumes there will be a chaotic life –oppression and crime that result in insecurity and orderliness in society. Leaders are born from the bona bulu, harajaon and hatobangon; they have to possess the leadership skills, the ability to influence others or community without asking reasons. A leader is someone who actively makes plans, coordinates, conducts experiments and leads the work to achieve the goals together. He is also able to influence person in certain situations and directly through the communication process to achieve one or several specific objectives or able to affect the activity of groups organized to achieve common altogether. It also has the artistic skill or technique to create a group or a people to follow and obey all his desires. All senses given above show very clearly about the meaning, influence and leadership existence, both in the tradition and religion field and administration in Batak Angkola society. A leader, for them is like a big wooden where people take shelter and rest that give coolness and calmness. It means that there should be a nurturing leader in the middle of society, problems and science abilities are not too essential. In this case it is more important than that is the nature of high authority and charisma. Because they will lead to compliance and the reluctance of people to him, so that his maority decision is acceptable and his command is obeyed and his existence is respected by the community. DOI: 10.18535/ijsshi/v3i8.2


Theory and Model of Leadership in Batak Angkola Society Based on Philosophical Value System of Dalihan Na Tolu Adat Leadership theory of Dalihan Na Tolu philosophy is slightly similar with the other leadership theories stated by experts. The differences can be seen in the terminology but all the purposes, functions and meanings are similar with the other leadership theories. There are some Dalihan Na Tolu philosophical values which used in leadership theory of Dalihan Na Tolu society: a. “Haruaya Parsilaungan” (a leader has to protect, shelter, welfare, and provide a sense of security to the society). The words Haruaya means the banyan tree, and Parsilaungan means shady banyan tree that has dense leaves to shelter from the sun and rain. Leadership theory contained in this philosophy is a leader has to be able to provide peace and happiness to all the people as a banyan tree that has been providing peace and happiness to all the people sheltering under that tree. Automatically, people will look for a shady tree to shelter from either thermal energy of sun or heavy rain. This kind of tree shows a symbol of the presence of a leader based on Dalihan Na Tolu philosophy. Since Dalihan Na Tolu philosophy guides a leader to be supporting, retaining and barriers to everything that makes his society unsafe. The explanation above shows that being a leader is not an easy task since a leader has to willingly sacrifice for the happiness of society. The leader needs to show his high dedication to the society, such as; deciding policies that bring the benefit, spending the property, spending his family time for sake of people he leads. It is undertaken to achieve manifestation practices both command and prohibition of the Almighty God as the creator of this universe.

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This kind of leadership theory tends to Path-goal Theory. This theory explains how the leader motivates his subordinates in order to achieve the goals. There is some stylistic approach in this theory, they are; 1. Directive Leadership. This style is applied to the situation where the followers are obedient. The majority of Batak Angkola society is obedient to the leader. They obey all the regulation without too much consideration about means, goals, advantages and disadvantages or consequences which come from custom dean, the head of village, or religious leader. Since they realize all the regulation decided by the leader is based on Dalihan Na Tolu philosophy which as the reference source of life. Table 2: The reasons of respondents in executing the commands and leaving the prohibition of the leader (custom leader, religious leaders and head of village) in Batak Angkola society NNo

Total

%

154

77

22

The reasons of respondents A leader who come form custom leader, religion, and bona bulu Charismatic

37

18.5

33

Smart

9

4.5

200

100

11

Total

From the table above, it shows that the criteria of a good leader are due to custom leader, religious leader and head of village and bona bulu. Thus it would lead to the authority and charismatic in Batak Angkola society. 1. Supportive leadership. This style is applied by the leader in order to be friendly and embracing the society. Leaders assume the DOI: 10.18535/ijsshi/v3i8.2


society as an equal individual and respect the society as a partner. 2. Participative leadership 3. Achievement-oriented leadership a. Banir-banir markolipan (leadership theory that emphasizes in providing security and safety for all people). The word banir-banir means the flattened and thin branch of banyan tree as thin boards lengthwise from top to bottom. Parkolipan means a place to hide or shelter from threat, or wild animals. Thus, banirbanir markolipan is a branch of banyan tree shaped like a flattened plywood boards that can be used as hiding place. Leadership theory contained in this philosophy is a leader must be able to be a place to hide and shelter from any threats. It means that a leader have to be a protector and deal with any parties that could threat the people’s security. For instance, if there is someone who disturb the society, the leader will overcome this situation by catching and imposing the sanction on that person without waiting for the report from the society in advance. b. Dalihan Na Tolu (theory of leadership which emphasizes the principle of collectivity in giving decision and policy). Dalihan means “furnace”, Na means “which”, and Tolu means “three’. Literally, Dalihan Na Tolu means “three-legged furnace” which is used to be the basis or foundation of poor for cooking (11). Dalihan Na Tolu is a custom institution which is a unity of all people who have their own custom rules to regulate various aspects, and used as a tool to overcome various conflicts of rights and obligations (11) Gilani Sitohang stated that Dalihan Na Tolu is the most basic of life of Batak community (12). Dalihan Na Tolu referred to the elements of community are discussed in details in the following sections, namely; (13) 1. Mora, all the family who come from the parent in law side. Clearly, if someone has a daughter, then married with someone else,

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automatically her father will be regarded as Mora, and her husband regarded as anak boru for his mora. M. Zen Harahap stated that mora is the highest position in Dalihan Na Tolu society. Mora always be respected, their speech is prayers and advices to their anak boru and will be placed in prominent place in every tradition events (14). Mora position is a guide and mentor (pangidoan doa) for the success of any custom events, both siriaon (14) and siluluton (15). In addition, according to Paradotan Mora is the place where someone asks for blessings and lucks since mora are dongan tumahi (friends for having advice) (16). a. Kahanggi, all the family members whose have a blood relationship from the fathers’ side and not included the relationship from the mothers’ side. All those who are being a part of father’s sides. Either they come from a downward position such as; children, grandchildren and so on, or upward position such as; father, grandfather and soon. Finally, in a lateral position such as siblings, uncles, and others. In other words, kahanggi is called as Dongan sabutuha (friends of the birthplace) (17) Anak Boru, all the family are from the children in law. It is a family who proposed Boru (daughter) of someone. Usually, Anak Boru’s family has various Marga (20) depending on those who take the daughter. In fact, children somehow have different religion with their Mora (18) Sultan Managor’s research result concluded that the existence of Dalihan Na Tolu society plays an important role in creating a conducive life, respecting each other and solving all the problems and conflicts wisely (19). Leadership theory contained in this philosophy is a leader must invite mora, kahanggi and anak boru in decisionmaking in order to achieve the fair and effective decision. Since mora, kahanggi and anak boru are the main three elements of society representatives of the whole Dalihan Na Tolu custom. Usually, a leader does not want to make a decision by himself even he has a power. The leader will invite the main three elements of society representatives of the whole Dalihan Na Tolu custom, namely; mora, kahanggi and anak boru. DOI: 10.18535/ijsshi/v3i8.2


The leaders realize that the existence of them as the representative of whole society whatever decision making made will be accepted by the society. Moreover, all the decision-making is decided throughout some principles, namely; consultation, brotherhood, friendship, and harmony in all aspects of life (20). Gumawan Fauzi, a former of Ministry of home affairs, stated that North Sumatera is a city that deserves to be a peaceful regional model in the implementation of local election in Indonesia (21). The sense of family and brotherhood contained in Dalihan Na Tolu society makes one of factor creating brotherhood and familial in every activity of society whether relating to customs, religion and government (22). Usually, a leader does not want to make a decision by himself even he has a power. The leader will invite the main three elements of society representatives of the whole Dalihan Na Tolu custom, namely; mora, kahanggi and anak boru. Rajamarpodang Gultom’s study concluded that if any conflicts happened between two or more people, even different village, clan and religion, it would quickly resolve due to their kinship and Dalihan Na Tolu principles. This tradition avoids the conflicts among mora, kahanggi and anak boru. Mora would not hurt anak boru since anak boru is part of his big family (23). Parmata-mata ni Honas (theory of leadership that has ability to monitor, observe and understand a variety of circumstances, events and people’s willingness anywhere and anytime). Parmatamata means “a lot of eyes”, Ni means “which”, Honas means “pineapple”. Parmata-mata in Honas means having a lot of eyes in any sides; front, top, bottom, left side, right side, like pineapples that have a lot of eyes. Parmata-mata means the leader must have many eyes in order to be able to know what happens in his surrounding which entire community. Thus, the leader knows where the poor people who need help, where the people who need help in agriculture, trade, plantation, and etc. He easily finds out the corruptions, irresponsible officers and others. This kind of leadership theory will be quickly carry out monitoring and evaluation of

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various things such as; whether the goals and welfare has been achieved, whether law has been running well, whether the security has been maintained, and so on. Thus, leaders who have a lot of eyes can easily monitor all the conditions and situations happening in society so he will make right policies and decisions. Sulu-sulu di Hagolapan (theory of leadership that provides information, guidance, and decision for all people). Sulu-sulu means “Lamp, like a torch”, Hagolapan means “darkness”. Thus, Sulu-sulu in Hagolapan means a leader who can give guidance, directions and councils to all the people about both right way which lead to the happiness and wrong way which lead to the fallacies. Leadership theory contained in this philosophy is leaders have to be able to be a light for all people in order to provide the happiness in their lives. This kind of leader easily to be respected and loved by his society; he is like a torch that provides many advantages for the society. This theory is applicable in this current leadership theory. This theory shows that leadership should be determined by characteristics possessed the leader. Based on this theory, it can be suggested that a successful leader is determined by his personality. According to Sondra Penanya Siagian, the ideal characteristics needed by leader are as the following; knowledgeable, good memory, rationality, objectivity, pragmatism, flexibility, adaptability, future orientation, inquisitive, sense of time, sense of high cohesion, relevance, exemplary, firmness, courage, anticipative, good listener, interrogatives, the ability to grow and develop, analytic, deciding priority, distinguishing urgency and importance, the ability to educate, and communicative. Tukkot di Nalandit (a theory of leadership which could be a stick in various things in society). Tukkot means “stick” Nalandit means “slippery”; thus, Tukkot di Nalandit means stick in slippery place. This means that the existence of leader is like a stick which can be hold by anyone in order not to fall to the unsafe place. It means that a leader have to be a stick, handle, and backrest in all various things of people’s life. DOI: 10.18535/ijsshi/v3i8.2


Tukkot is recognized as a symbol of strength and powerful weapon. Therefore, leader must have strength like a stick and powerful weapon to protect any dangers threatening. a. Behavior theory: This basic principal of this theory is a leadership based on individual’s behavior in performing deeds which towards to the achievement of goals. In this case, a leader has two behavior descriptions; (1) the leader who tends to attach the importance of his staff. It has some characteristics, namely; suave, supporting, defensive, listening, accepting, thinking the welfare of society and treating anyone equally. (2) the leader who tends to attach to the organization which divide into to two orientation; (a) staff-oriented leader has tendency to emphasize on leader-staff relationship, giving attention to the satisfaction of subordinate, and accepting differences, abilities, and behaviors of subordinate, while (b) production-oriented leader has tendency to emphasize technical aspect of works, implementation and completion of tasks and goals. b. Situational theory: According to this theory, a successful leader is determined by the certain behavior leadership in performing certain organizational situation. According to Sondang P. Siagian, the factors affecting the leadership style are described as follows; 1. Type of works and complexity of tasks, 2.Technology Perception, attitude, and leadership style, 3.Norms .4. Controlling. 5.Threat from outside organization, 6.Level of stress, 8. Situation. The effectiveness of leadership is determined by the ability to “read” the situation and adjust the leadership’s style to meet the demands. The adjustment referred is the ability to determine the specific leadership traits and behaviors for particular demands. Type of leadership in Angkola Batak community in philosophical value system of Dalihan Na Tolu. Dalihan Na Tolu Community has a diverse type of leadership which can produce a leader whose instruction and commands can be respected and obeyed and thus the people will not do what is prohibited. The level of obedience won’t come as easy as it seems yet it is influenced by the natural type of leadership owned by the leader not a

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manufactured and pretentious one. Some types of leadership possessed by Angkola ethnic community are; a. Leadership style with a charisma. Leaders in Angkola community are indicated by the existence of a solid level of charisma. Their advices are heard, obeyed and applied. The prohibitions are left and people will always ask for guidance when it comes to the religious and tribal matter. This type of leadership is closely related to the charismatic one. This kind of leadership is difficult to be analyzed as the amounts of literature referring to such issues are insufficient. However, it can be detailed as follows: 1. Possess an enchanting and dazzling appeal so they will attract more followers 2. Being admired by his followers/ people although they cannot simply describe into words why such things occur.4.The physical appearance has never been a general indicator, 5.Age has also not a measurement, 6.The possession of property is not also a measurement, 7.The followers don’t consider the values, behaviors, manners or style displayed by the leader, 8.Possess an excellent power to bind people a. Type of collective leadership based on Dalihan Na Tolu. Every decision is determined by involving three elements of society, namely; mora, kahanggi and anak boru. New decisions are viewed as justifiable and beneficial if it involves the aforementioned components. This leadership is related to a type of democratically leadership with some following characters; 1. In the process of commanding subordinates, its platform is on believing that every human being is a graceful creature. 2. Always in effort of balancing the needs of his organization and also his subordinates 3. Keen on receiving critics and suggestions from his subordinates 4. Has always tried to prioritize a teamwork in attaining the goal 5. Has always given an opportunity for his subordinates to make mistakes as it will be compared and improved in order to avoid the same thing to happen again. However, they are DOI: 10.18535/ijsshi/v3i8.2


still encouraged to have a space for making mistakes. 6. Always in effort to make their subordinates successful 7. Always try to improve his personal capacity and capability as a leader A leader has always distinctive characteristics so it will differentiate him to others. The signature style will always be embedded in his role and manner of leadership. Some of Batak Angkola styles in being a leader hence are; 1. Charismatic 2. Paternalistic 3. Leisure Faire 4. Populist 5. Democratic 3. Some requirements in being a leader in Batak Angkola according to philosophical value system of Dalihan Na Tolu are, a. Authority is a power, a legalization of a leader in influencing and giving commands to his subordinates to do something. b. Charisma is a plus point, an excellence so that he can regulate his subordinates. Thus, the people will obey and have a willingness to do certain things c. Capability are all the skills, power, capacity both technical and social which distinct him from the rest or common people. d. independence e. high curiosity f. Skilled and versatile g. eager to reach perfection h. adaptable i. patient and determined j. communicative and eloquent k. physically fit dynamic and risktaker l. intuitive and fair in making consideration m. high motivation n. imaginative

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4. Leadership model in Batak Angkola community according to Dalihan Na Tolu as a philosophical value system a. Model of Continuum Autocratic Democratic. This style of leadership is related to situations faced and particular leadership function. As an example, in making decisions, this type of autocratic leader will decide on his own. A character of being firm and task- completion oriented. A type of democratic leader will ask his subordinated to participate and become a good listener for his subordinates and their need b. Model of interaction of superordinate to his subordinate. Effectiveness of a leader depends on interaction performed by both sides and to what extent that interactions affect the whole process. A leader will be effective if a. the interaction is viewed as positive. Task which will be done by subordinates managed with a high structure b. the position of authority of the leader is relatively strong c. Situational model. It stresses on the choice of leadership style in facing a particular case or situation and a level of maturity of his followers. The dimension used is related with the given task and interaction made by both sides. Based on that dimension, the leadership styles which can be used are, 1. To tell 2. To sell 3. To ask a participation 4. To delegate d. Model of direction and goals. This model emphasizes on the effectiveness obtained by leader in giving a direction to his subordinates. One of the mechanisms is by giving a clear instruction and also related to his detail attention to his subordinates needs. It must be a motivational factor for his subordinates. e. Model of Leader role and Subordinates. The major attention of this particular model is correlated on the process of making decisions. Leader’s attitude is tailored with the structure of task given to the subordinates. One of the most DOI: 10.18535/ijsshi/v3i8.2


imperative parts from the paradigm is a set of regulation which must be obeyed by the subordinates in determining form and level of participation in making decisions. The form and participation of the subordinates is dictated by the situation faced and problems which are planned to be resolved through the process of decision making. E. Conclusion The existence of a leader in Batak Angkola is important in practicing the tribal ceremonies, religion and governance. As a leader is an actor to decide, to give guidelines, explanation, knowledge and the adviser in the middle of the society. Without having a leader, life will be more chaotic where all the mess, aggression and crimes disrupt the law and orders in a society. Therefore, the existence of a leader is inevitable and an honorable position. The leader is hence a selection of the bona bulu, harajaon and hutabangon party. Because of that, he has an ability to lead, an ability to persuade and to influence people’s stance without them asking any reasons. The leader is an active actor in making plans, coordination, experiments and leading the jobs to achieve the same goals together. Notes:

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5

See Bambang Sunggono, Metodologi Penelitian Hukum, PT.Raja Grafindo Persada, Jakarta, 1998, pp.36. Periksa juga Bambang Waluyo, Penelitian Hukum Dalam Praktek, Sinar Grafika, Jakarta, 1996, pp.39. 6

Peraturan Pemerintah Republik Indonesia Nomor 72 Tahun 2005 tentang Desa dan Peraturan Menteri Dalam Negeri RI Nomor 35 Tahun 2007 tentang Pedoman Umum Tatacara Pelaporan dan Pertanggungjawaban Penyelenggaraan Pemerintahan Desa 7

Peraturan Menteri Dalam Negeri RI Nomor 29 Tahun 2006 tentang Pedoman Pembentukan dan Mekanisme Penyusunan Peraturan Desa. 8

Peraturan Menteri Dalam Negeri RI Nomor 37 Tahun 2007. 9

Peraturan Menteri Dalam Negeri RI Nomor 5 Tahun 2007. 1

0 Ronny Hanitijo, Metodologi Penelitian Hukum, Ghalia Indonesia, Jakarta, 1982, pp.120. 11

DJ. Gultom Rajamarpodang, (1992), Dalihan Na Tolu Nilai Budaya Suku Batak, Medan, CV. Armanda, pp. 52. 12

Syahmerdan Lubis Gelar Baginda Raja Muda, (1997), Adat Hangoluan Mandailing Tapanuli Selatan, Cetakan Pertama, Medan, np, pp. 91. 13

1

Harian Republika, Kerusuhan Pemelihan Kepala Desa Padamulya, Terbit tanggal, 12 Februari 2011, pp. 9.

Jailani Sitohang dan Sadar Sibarani, (1981), Pokok-pokok Adat Batak, Jakarta, Mars-26Jakarta, pp. 9.

2

Harian Jawa Post, Pemilihan Kepala Desa Manyingsal, 26 Mei 2013, pp. 5. 3 Prayoga Bestari, (2013), Pemilihan Kepala Desa di Kabupaten Kediri, http://www.crayonpedia.org/mw/SISTEM_PEME RINTAHAN_DESA_DAN_KECAMATAN_4.1_ PRAYOGA_BESTARI. Accessed on the 26th of April 2013.

14

4

16

D.J. Gultom Rajamarpodang, (1992), Dalihan Na Tolu Nilai Budaya Suku Batak, Medan, CV. Armanda, pp.110.

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G. Siregar Baumi glr Ch. Sutan Tinggi Barani Perkasa Alam, (1984), Surat Tumbaga Holing Adat batak Angkola Mandailing, Padangsidimpuan, Firma, pp. 77, the same idea we can read in M. Zen Harahap Gelar Daulat patuan H. Mulia Parlindungan, (tt), Warisan Marga-marga Tapanuli Selatan Hasaya ni Paradaton, Padang Sidimpuan, Yayasan manula Glamur, pp. 173-174.15M. Zen harahap, loc.Cit. Customary event siriaon refers to joyful celebrations such as wedding parties, giving a child name, a new house and offering rituals. DOI: 10.18535/ijsshi/v3i8.2

cite as: A Village Governmental Leadership Model Based On Philosophical Value System Of Dahlan Na Tolu Adat Within Ethnic Of Batak Angkola Society;Vol.3|Issue 08|Pg:2472-2483 17

Customary event siluluton refers to ritual for the funereal and other disasters. 18

Chairul Anwar, (1997), Hukum Adat Indonesia, 1997, Rineka Cipta, Jakarta, pp. 17. 19

Ibid.

20.Marga refers to a clan honorable name based on familial relationship such as harahap, siregar, nasution, hasibuan, simanjuntak, Hutauruk dan lain-lain. 21 M. Iqbal, (2006), Margondang Ajang untuk Pamer, Nauli Basa, Edisi II, pp. 51. 22 Sutan Managor Gelar Patuan Daulat Baginda Nalobi, (1995), Pastak-pastak ni Paradaton Masyarakat Tapanuli Selatan, Medan, CV. Media medan, pp. 79. 23. Anwar Sadat Harahap, (2006), Model Penyelenggaraan Pemilihan Kepala Desa Melalui Wadah Dalihan na Tolu pada Masyarakat Adat Tapanuli Selatan, Laporan Penelitian Mandiri, Tidak Diterbitkan, pp. 39. 24.

http://www.depdagri.go.id/konten.php?nama=B eritaNasional&op=detail_berita&id=313, Sumut Dijadikan Contoh dalam Pemilihan Kepala Daerah. Diakses pada tanggal 19 April 2010. 25.Ferry Susanto Limbong, (2008), Sistem Pembagian Kekuasaan dalam Pemerintahaan Masyarakat Adat Dalihan na Tolu di Tapanuli Selatan, Laporan Penelitian Hibah Fundamental, Edisi Pertama, Medan, Cahaya Press, pp.239. 26.Gultom Rajamarpodang, Op.Cit, pp. 53. References Abdullah, Abdul Gani, Pengantar Kompilasi Hukum Islam dalam Tata Hukum Indonesia. Jakarta: Gema Insani press, 1994. Abdurrasyid, Priyatna. Arbitrase dan Alternatif Penyelesaian Sengketa. Jakarta: 2000. Ali, Zainuddin. Sosiologi Hukum, cet. 4. Jakarta: Sinar Grafika, 2008. Anwar, Chairul. Hukum Adat Indonesia. Jakarta: Rineka Cipta, 1997.

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