Goar Sihadakdanahon in the Ethnic of Batak Mandailing
Ida Basaria, Namsyah Hot Hasibuan, Parlindungan Purba
Lecturer of Cultural Studies, Universitas Sumatera Utara, Jl.Universitas No.19, Medan, Indonesia
Key words : goar sihadakdanahon, anthropolinguistics, cultural values
Abstract : Batak Mandailing society have different perceptions and ways of naming their children.The names Jogi and
Jeges that have similar meanings are good, beautiful, handsome, often used as a name in this society.The
difference between the two names is in the form of language.This lingual phenomenon occurs because of
differences in perceptions and backgrounds between the givers of names.Batak Mandailing society have
distinctive names that are different from other communities.Based on the results of the observation it
appears that the names of Mandailing people have a close relationship between the name of the child and
the expectations of his parentsas part of Batak ethnic group.Judging from the meaning of each child's name
shows the meaning of the name that glorifies, kindness, courage, tenderness, charm, and obedience.Parents
try to give their children's names the best names in their opinion.As part of the Batak ethnic group,Batak-
Mandailing has a culture of giving names to their children.One of the names found in the Batak Mandailing
language is goar sihadakdanahon which is different from goar-goar.Goar is an additional name or
nickname given to someone because of the habits / work or characteristics that are typical of that
person.Goar sihadakdanahon is the name given by parents to the Batak Mandailing community to their
children since childhood which is hope, ideals and prayers of the child concerned.With the approach of
anthropolinguistic theory and descriptive ethnographic methods,this research will examine and explore how
the meaning and cultural values and local wisdom of the Batak Mandailing community through Goar
sihadakdanahon.
1 INTRODUCTION
Many reasons and considerations for parents in
choosing a child's name.Some parents like their
children to have unique and unfamiliar names,
because parents worry when their child's name is
called in public, there are many children who turn
around because of the same name.Some prefer their
children to have names that are short and easy to
remember.Some other parents chose magnificent
names for their children.While for certain groups
there is a belief that children "have names that are
not suitable" can get sick.Some people regard names
as ordinary, just identities that distinguish someone
from others.Some choose names for their children
based on a sense of respect for someone who is
considered to have meritorious or admired.
The Batak-Mandailing community has
distinctive names given to their children.Based on
observations, it can be seen that the names of
mandailing people have a close relationship between
the names of children and the expectations of their
parents.Judging from the meaning of each child's
name shows the meaning of grandeur, kindness,
pride, tenderness, charm, servitude, and
obedience.Parents try to give their children's names
the best names in their opinion.
Having a name is a privilege or honor for
everyone. Stephen Ulmann, (2017: 84-85) states that
there is no one who is low or high in degree who
lives anonymously once he is born in the world;
each person is given a name by his parents when he
was born.Everyone must have at least one name that
they carry.The name is so close to the owner that the
name describes a good or bad reputation, a good
story, sad, and happy behind that name.Names are
symbols of individuality. In this context, names can
be used to refer to themselves (speakers), the second
person (who is spoken to), and the third person
(discussed),that naming is the result of civilized
thought.Names can be used basically as a term to
218
Basaria, I., Hasibuan, N. and Purba, P.
Goar Sihadakdanahon in the Ethnic of Batak Mandailing.
DOI: 10.5220/0008996702180224
In Proceedings of the International Conference on Education, Language and Society (ICELS 2019), pages 218-224
ISBN: 978-989-758-405-3
Copyright
c
 2020 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved

refer to anything, whether human, animal or
object.Therefore, the naming process is often
considered to be arbitrary (see Lyons,
1995).However, not all aspects related to naming are
arbitrary.The naming process is a special institution
activity that is even closely related to the cultural
values of the community.
Sibarani (2004: 109) states there are five types of
names in Batak culture, namely:
1. Pranama, the nickname given to the child before
he is given his real name.
2. Goar sihadakdanahon'real name from birth', is the
name given by parents to the child since
childhood.
3. Panggoaran ‘teknonim or the name of the eldest
child / grandchild ', is an additional name given
by the community directly to the parents by
calling on the name of their first child or
grandchild.
4. Goar-goar ‘nickname’ is an additional name
given by many people to someone who has a job,
privileges, characteristics or certain traits.
5. Marga 'family name / relatives', is the name given
to someone automatically based on unilinear
kinship or genealogical lineage patrilineally from
one ancestor. This article will examine the
meaning of goar sihadakdanahon as part of the
cultural system of the Mandailing Batak
community.
The role of language is very important in
understanding culture, and the role of culture is also
very important in understanding language.
Communication in language will reach the target if
the communication participant placed the language
in its cultural context. The theory in this study is
anthropolinguistic which is a sub-field of linguistics
in relation to the place of language in a social or
cultural context especially in the task of analyzing
the naming process on goar sihadakdanahon in the
Batak Mandailing community.
Cultural values are values that are agreed upon
by the community that are Cultural values are values
that are planted or agreed upon by the community
that are rooted in habits, beliefs, symbols with
certain characteristics that can be distinguished from
one another in habits, beliefs, symbols with certain
characteristics that can be distinguished from one
another.Cultural values will appear in symbols,
slogans, motto, vision and mission.There are 9
Mandailing cultures that are highly respected by the
Mandailing people, including the following.First,
kinship includes tribal relations, affection on the
basis of blood relations, harmony, Dalihan Na Tolu
and all relationships relating to relationships due to
marriage, clan solidarity and others.Second, religion
includes religious life, both the Islamic religion and
other religions that regulate relations with the
Creator and its relationship with humans and their
environment.Third, Hagabeon that public
confidence in the myth many descendants will live
long. Fourth, Progress obtained from education and
wander to improve the standard of living physically
and mentally. Fifth, Hasangapon is the glory,
authority, charisma and strong power to achieve
glory.Sixth, Hamoraan is a wealth of property,
encouraging enthusiasm to look for assets for the
welfare of themselves and others. Seventh, Law is
the rules that encourage the spirit to uphold justice
and truth.Eighth, Protection is the value of the need
for protection. Ninth, conflicts for Mandailing
people always try to resolve conflicts that they
experienced in a short time, because conflict is a
disgrace to them.Tenth, Customary.
2 RESEARCH METHODS
This type of research is qualitative. The process of
data collection was carried out in Padang
Sidimpuan, North Sumatra in families of Batak
Mandailing ethnic. Data collection is done by
observation techniques, questionnaires, and
interviews.Data in the form of native Batak
Mandailing ethnic names which are assumed to have
certain meanings are collected purposively by
observing a number of lists. Names describing
cultural values are also analyzed.Data collection in
the form of community names is not limited in
number (population or sample), but rather it is
collected based on the needs of achieving the
research objectives themselves (purposive
sampling). The data is considered valid in achieving
the objectives of the research, described before were
analyzed qualitatively, by understanding in depth the
results of questionnaires and interviews as a whole
and studying them based on concepts that have been
chosen as the basis of research.The results of the
analysis are presented informally, namely in the
form of descriptions in the form of words and
obtained from the results of the analysis of the
researcher,and the result of an agreement between
the researcher and the informants. Based on the
results of the analysis drawn an inductive
conclusion.
Goar Sihadakdanahon in the Ethnic of Batak Mandailing
219

3 DISCUSSION
Goar sihadakdanahonis the name given by parents
since the child / baby is born.Usually the naming is
accompanied by hope and good prayers carried out
through traditional ceremonies manggoar dakdanak
tubu (custom of naming a newborn child). Based on
the observations, the meaning of goar
sihadakdanahon can be grouped into several
meanings which will be described in the section
below.
3.1 Futurative Meaning
The meaning of this futurative name is contains
hope that life of the name owner will become as the
name implies.In community life, especially in the
BatakMandailing tribe, the meaning of the futurative
name is found.n general, a name implies hope that
concerns the future of child (the owner of the
name).Everyone's hopes will always be good,
although that hope is not always fulfilled according
to the meaning contained in these names.At least it
is expected that the children bearing the name will
be reminded that they have names that have good
meanings.So, if they do bad things, they will think
and be ashamed to do those things.Names those
contain futurative meanings in the Batak Mandailing
community as below. (see Harahap,2008))
3.1.1 Parlaungan ‘protection’
The name above is a part of noun, i.e./per-an+ laung
‘protected’/ means a shelter. The name parlaungan
usually given to boys in the hope that they will
become strong, as well as psychic, so that it became
a place to complain and take refuge for his
brothers.There is also the name parlindunganis a
part of noun/per-an + lindung/ whose meaning is
almost the same as the parlaungan. A child named
parlindungan is expected to be a place of refuge for
his brothers.
From observations it can be observed that there
are religious values in giving parlaungan and
parlindungan names.The Mandailing people, who
are generally Muslim, appreciate that humans need
protection from Allah SWT in their daily lives
obtained through their religious beliefs;in addition to
those who are considered stronger both physically
and materially.A boy named parlaungan and
parlindungan,besides meaningful hope, it also
contains values of protection and the need for
protection.
3.1.2 Panangian ‘hearing’
The name above is a type of noun.Which consists of
verb tangi ‘hear’and confix/pa-an/-  panangian.The
word panangian describe obedience, the nature that
wants to hear the advice of his parents.Parents hope
that children who are given panangian names will
be obedient children and want to manangihon "listen
to" their parents' advice. So,the name Panangian is
given in the hope that his child will become a person
who will obey in the future.
From observations, the word panangian
‘hearing’ has religious value.Indeed, children who
are given the name Panangian are expected to be
children who are pious in listening to and carrying
out God's commands.The majority of Mandailing
people are Muslims, culturally they are obedient and
want to listen to religious orders;for example they
pray five times and give alms to the poor.So giving
Panangian names is certainly part of the cultural
context of the people who have high religious
values.
3.1.3 Pangihutan ‘followed’
The name Pangihutan is usually given to boys.
Parents who gave the name Pangihutan to their
children hoped that the younger siblings of
Pangihutan would be born soon. The futurative
meaning contained in the name is so that the birth of
the Pangihutan will lead to the birth of younger
siblings in the future.The name Pangihutan is
usually given to the first child. Pangihutan also
means good and exemplary. So that children who are
named pangihutan are expected to be role models of
others.
The name Pangihutan is given to the first boy in
the hope that therewill be mangihut ‘follow-up’of
the birth of his younger siblings in the
future.Mandailing community has the concept of
many children means a lot of fortune, which is in
line with the hagabeon value has a descendant
successor. One of the wedding destinations for
Mandailing people who are part of the dalihan na
tolu‘three stoves' value systemis having a
descendant successor.In this case the name
pangihutan is actually a display of the cultural
values of hagabeon from this community. The name
pangihutan is also used with the meaning of person
being followed because of his example and power.In
this case the name pangihutan is a display of the
cultural values of hasangopan which includes glory,
authority, charisma and strong power to achieve
glory adopted by the community.
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3.1.4 Horas ‘greetings of peace and
blessings’
The word horas is an adjective.Its use is often in
greetings of Batak Mandailing people. For example,
when they will enter the house, the community will
mention the greetings.The word horas in the Batak
Mandailing is the same as the use of mejuah-juah in
Batak Karo, and njuah-juah in Pakpak language.The
word horas contains futurative meaning and hopes
that the child who is given the name horas will live
prosperously and prosper.
From the observations, Mandailing people
strongly hold welfare values in daily life.They work
hard aiming for wealth and progress. So the name
Horas, which means prosperity, is part of the
cultural value of progress inherent in this society.
3.1.5 Lamtorang ‘getting brighter’
The word lamtorang is a word of light. The name
lamtorang in the Batak Mandailing language is
identical to the name owner's sustenance.That is
what parents expect from their children.The
futurative meaning contained in the name lamtorang
is so that after his child is born, his family's
sustenance is getting brighter. So children born are
carriers of sustenance for their parents. Mandailing
people are known as hard workers, as traders and
farmers. They think that tomorrow's life is better
than today and today is better than yesterday.So
naming lamtorang 'brighter' is part of the cultural
values of progress in this society.
3.1.6 Mangoloi ‘affirming’
The word mangoloi is a verb. The word mangoloi
comes from the word ma+ /oloi/ which means
affirming, serving and obeying.The futurative
meaning of the name is so that children who have
mangoloi name become obedient and obedient to
parental advice.
From the observations, it was found that the
Mandailing community had a culture of obedience
and law abiding. They believe that the law must be
obeyed and highly respected.The word mangoloi is
actually a cultural part of the Mandailing community
that has a law-abiding cultural value. So mangoloi
name has something to do with the obedient and
law-abiding cultural values of its people.
3.1.7 Mascahaya ‘glowing gold’
The word mascahaya consists of mas and cahaya
which are the situationwords.The name is given to
girls in the hope that their children will bring the
mascahaya "light or sustenance" to their parents.The
futurative meaning contained in the name is so that
the child becomes a person who is bright and fluent
in his sustenance like shiny and precious
gold.Mandailing community has the concept of
hamoraon ‘wealth‘ which causes them to work
diligently in the fields and make a profit in
trading.So the naming of mascahaya is a display of
the value of the culture of hamoraon in this society.
3.1.8 Mora ‘wealthy’
The word mora refers to material
wealth.Expectations on the name contain futurative
meaning regarding material and moral.The
futurative meaning of the name mora is that
hopefully children will become mora 'rich',both
wealth and heart.There is also the name
Moratua‘rich in old age’. The mention of tua in
Batak Mandailing culture shows happiness and
longevity. Expected happiness is also related to
wealth.The hope contained in the name moratua has
a futurative meaning, that is, hopefully the child
becomes a rich person and kind.
The name mora means wealth that is related to
the cultural value of hamoraon, the wealth of its
person.Mandailing people have hardworking nature
with the aim of having wealth.Having Hamoraon
'wealth' automatically has hasangapon 'honor'.So the
name mora and moratua is a depiction of the
cultural values of society, namely the value of the
hamoraon culture and at the same time the value of
hasangapon.
Mora does not only mean wealth.There is also
Mora in the Mandailing community who refers to
the part of the value system of dalihan na tolu. The
system of dalihan natolu‘three stoves’ consists of
1.Kahanggi ‘brothers and sisters’which is one group
of relatives of one clan 2.anak boru ‘group of
relatives who take wives from mora relatives. Anak
boru can also be defined as a sister of suhut father,
and 3 mora or hula-hula is a group of relatives who
gave boru to be married by anak boru. So mora is
the highest and respected family level because of the
wife's group.This kinship group is used as a
foundation of dalihan natolu. The giving of mora
name is certainly a display of kinship values and at
the same time the values of the customs of the
community.
3.1.9 Panampin ‘forgiving’
The word panampin usually refers to forgiveness
and release from punishment for a mistake. The
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221

word Panampin is a noun word class that is
manifested by the presence of someone who is
mangampini ‘forgiving'.The futurative meaning
contained in the name is that parents hope that
children are forgiving to everyone.The existence of
panampin as a name for the community is a picture
of the forgiving nature of the community.From the
observations it can be seen that culturally
Mandailing people always try to resolve conflicts
that occur in a short time, because conflict is a
disgrace to them.One way to avoid conflict is to
apologize people for the mistakes they have
made.So the name Panampin is an illustration of the
values of conflict resolution in this community.
3.2 Situational Meaning
The meaning of situational name is the meaning of
the name which contains a notification of the life
situation of the name owner at the time of birth;
name that indicates the birth event.Birth events can
mean the atmosphere of birth and time of
birth.Giving names to their children, often
influenced by the situation of events at the birth of a
child.The name is given to just remind the birth
situation. The names containing the situational
meaning found in the Mandailing community are:
3.2.1 Marito ‘have a brother’
In the Batak Mandailing community, parents
prioritize boys because boys will be the successors
of their clan.The name Marito is addressed to girls
whose all siblings are also women.So the name
Marito contains hope that the child will have a
younger brother. It can be traced from the situation
at birth; no boy has been given by God to his
parents.The word marito expresses the cultural value
of this society which is very thick with the
patriarchal system. Boy birth as the successor is
highly coveted descent.Therefore the name Marito is
given so that the girl born will have a brother in the
future. So the word marito is the display of the value
of hagabeon culture in its people.
3.2.2 Pardamean ‘peace’
The name Pardamean is usually given to newborn
boys.The word pardamean shows a state of peace
and harmony.The situation described by name is that
after the child is born, the family that originally had
a dispute becomes reconciled. Children are
considered to bring peace to the family. So the
childbirth situation has a relationship with the name
given.The Mandailing community is very thick with
a culture of avoiding conflict. The existence of
conflict is considered as an obstacle to the progress
of society. This causes boys to be given the name
Pardamean by their parents to remind them of the
importance of peace in resolving conflict.So the
name pardamean contains cultural values of conflict
resolution in this society.
3.2.3 Parluhutan ‘gathering’
The word parluhutan comes from the word luhut
'gathering' + confix /par-an/. The use of Parluhutan
in the Batak Mandailing language can also be
interpreted as complementary. It means that the
name parluhutan states the situation at the time of
his birth, has been fully assembled. Usually the
name parluhutan is given to boys. The Batak
Mandailing community considers the presence of a
boy very important to carry on his clan.In this
situation, parents consider their children are
complete and gathered, both male and female.The
word parluhutan is an embodiment of the value of
hagabeon which means it has sons and daughters.
The Mandailing people culturally crave complete
boys and girls in their marriages.The boy was given
name parluhutan, was a joy because the child had
made it complete. It means that before the
parluhutan was born, his parents only had daughters.
So the birth of a child named parluhutan has been
complete with the presence of men as successors to
bring hagabeon to their parents. So giving name
parluhutan is a picture of the cultural values of
hagabeon.
3.3 Meaning of Memories
The meaning of the name of the memory is the
meaning of the name containing the notification of
the memorable situation when the child is still in the
womb. These memories can be good or bad. The
meaning of memory name is actually related to
situational meaning. The situational name meaning
also contains notices of memories of the life events
of the name owner at the time of birth.So memories
of the event of birth can mean the existence of a
birth situation before or after the baby is born. The
name that contains the meaning of memories found
in the Batak Mandailing community is
3.3.1 Monang ‘win’
Memories shown in the name Monang are usually
memories when the child is still in the
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womb.Usually families win out a legal case (land
dispute case, etc.).Parents want to remember the
event by giving the name Monang "win" to the child
who was born. addition to containing the meaning of
memories, the name Monang ‘win’ is given to hope
for his child,namely that the child named Monang
becomes a person who always wins in every case,
problem, and competition.It was concluded that
giving monang name was closely related to the
cultural value of conflict resolution in this society.
3.3.2 Nahot ‘constantly’
The name Nahot is a memory given so that the child
conceived is hot‘constantly’. From observations
there are memories of miscarriages that the mother
had experienced several times before. So that while
still in the womb, the baby has been named
Nahot.So that the baby will be hot ‘constantly’or not
fall as before.
It can also be explained that the word nahot is
given to people who have a fixed position and are
committed.Culturally Mandailing people hold firm
and commit to the law. So the word nahot is the
display of law-abiding cultural values from the
people.
3.3.3 Mohammad Ichsan ‘kindness’
Muhammad Ichsan name consists of the word
Muhammad, namely the name of the prophet
Muhammad SAW and Ichsan which means
goodness.This name is usually given to boys. When
children are born there are memories of parents
about the goodness and blessings of Allah.For
example, when a child is born, parents have a
blessing in health or fortune, thus giving the name of
Muhammad Ichsan to their child. So there is the
meaning of memories in giving that name. In
addition, parents hope that children who are born
will become children who receive blessings and
goodness in their lives.Besides containing the
meaning of memories, the name Muhammad Ichsan
also contains the meaning of hope. Mandailing
people are almost 100% adherents of devout Islam,
therefore the concept of Islam has a great influence
in all aspects of the life of its people.The giving of
Muhammad name to be the name of the nahot also
contains hope that children who are born will
become people who are committed and obedient to
the law. Ichsan is a display of religious / religious
values from the community.
3.3.4 Salamat ‘scatheless’
The name Salamat is a name related to the situation
after facing trials or problems.In accordance with the
situation that occurs at birth.Before the baby is born,
his mother had difficulty because there were no
people at home or neighbors who could help.
However, the child can be born safely after going
through these difficult times.The name Salamat
contains situational meanings seen from the
relationship of names and situations that occur when
the baby is born.But it can also contain memories to
remember the existence of salvation in the event of a
disaster for the baby's family.The name Salamat is a
display of cultural values protection, namely the
need for protection from this community.
3.3.5 Timbul ‘appear’
The name Timbul is given to babies to remember
how heavy the times of childbirth are, because the
baby is difficult to birth.After going through a long
process, finally the awaited baby appears; and when
babies appear, they call them Timbul. So the
meaning of the name Timbul, including the meaning
of memories and hope. It is expected that children
who are given that names will become prominent
children. From the observations it can be seen that
the name Timbul is a display of the values of
progress that are embedded in this society.
4 CONCLUSIONS
The name meaning of Mandailing community based
on anthropolinguistic studies there are three
meanings, namely futurative meaning, situational
meaning, and meaning of memories.From the
overall names analyzed, it can be found that the
giving of goar sihadaknanahon to the Mandailing
community is more contains hopeful meaning.So
through the name given, parents' expectations of
their children can be predicted.Furthermore, the
situational meaning found in children's names
almost always contains memories. It means that in
every situational meaning it always creates
memories of the process of naming the child.So
situational meaning is very close to the meaning of
memories.
Goar sihadakdanahon often displaying the
cultural values of the Mandailing community. It
means that there is a close relationship between goar
sihadakdanahon as its language container and the
cultural values of the Mandailing community.
Goar Sihadakdanahon in the Ethnic of Batak Mandailing
223

AKNOWLEDGEMENT
The research team would like to thank the USU
Research Institute for giving confidence to the
implementation of this research. This article is part
of TALENTA USU research entitled Goar
Sihadakdanahon In The Ethnic Of Batak
Mandailing: Anthropolinguistic Study.This research
is funded by an implementation contract of
TALENTA reseach University of Sumatera Utara
Skema Penelitian Dasar Tahun Anggaran 2019.
Nomor: 176/UN5.2.3.1/PPM/KP TALENTA
USU/2019.
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