Politics of Cultural Tourism in the North Sumatera Samosir Island
Abstract
Tourism has become a very promising industry in increasing economic development. Each region is competing to market their area as a tourist destination in order to get foreign exchange. All resources, such as natural resources, human resources, special interest resources, especially cultural resources, are all maximized for the advancement of tourism.
In an effort to increase regional income, the Samosir Regency Government of North Sumatra Province took a breakthrough to attract tourists to visit Samosir Island. One of the efforts made is by demonstrating cultural tourism, which is the ritual performance of mangalahat horbo bius ritual. This show is held every year in the Horas Samosir Fiesta event. The mangalahat horbo bius ritual performance began in 2008 at Batu Hobon, Limbong Sagala Village, Sianjur Mulamula Samosir Sub District. Since it was made a ritual, the mangalahat horbo bius became a show on Samosir Island, there were pros and cons in the community where the Catholic Church supported the show as the way to spread religion. Meanwhile the Samosir Regency government as the initiator of the show, has the aim to attract the interest of the visit. The party who openly rejected the show was the Batak Christian Protestant Church (HKBP).
Since the beginning, the mangalahat horbo bius ritual performance has experienced controversy in the community. The aim is to attract visits to the Samosir Island area to be counter productive. Therefore, at every mangalahat horbo bius ritual performance, the number of tourist visits to Samosir Island always decreases. In this case the local community is less supportive of the show while tourists visiting Samosir Island avoid the mangalahat horbo bius ritual show for reasons of showing sadism.
References
Anonim. (2013). Mangalahat Horbo Bius: Fragmen Anamnese Pelean Horbo Bius Tahun Baru Batak. Jurnal Ilmiah Keuskupan Agung Medan.
Aur, Alexander. (2005). Pascastrukturalisme Michel Foucault dan Gerbang Menuju Dialog Antarperadaban. In Sutrisno, Mudji & Hendar Putranto (ed). Teori-Teori Kebudayaan. Yogyakarta: Kanisius.
Barker, C. (2014). Kamus Kajian Budaya. (B. Hendar Putanto Trans.). Yogyakarta: Kanisius.
Fairclough, N. (2003). Language and Power: Relasi Bahasa, Kekuasaan dan Ideologi. (Indah Rohmani-Komunitas Ambarawa, Trans.). Gresik: Boyan Publishing.
Fashri, F. (2014). Pierre Bourdieu: Menyingkap Kuasa Simbol. Yogyakarta: Jalasutra.
Foucault, M. (1977). Discipline and Punish: The Birth of the Prison. New York: Pantheon.
Gramsci, A. (2013). Prison Notebooks: Catatan-Catatan dari Penjara. (Teguh Wahyu Utomo, Pentj.). Yogyakarta: Pustaka Larasan.
Harker, Richard, Cheelen Mahar, dan Chris Wilkes. (2009). “Posisi Teoretis Dasar” (Dalam (Habitus x Modal) + Ranah = Praktik Pengantar Paling Komprehensif kepada Pemikiran Pierre Bourdieu, Richard Harker, etc., editors. (Pipit Maizier, Pentj.) Yogyakarta: Jalasutra, halaman 1-32).
Jenkins, R. (2013). Membaca Pikiran Pierre Bourdieu. (Nurhadi, Pentj.). Bantul: Kreasi Wacana. https://doi.org/10.4324/9781315015583
Lubis, A. Y. (2014b). Postmodernisme: Teori dan Metode. Jakarta: Rajawali Pers.
Lumbantobing, D. (2007). Teologi di Pasar Bebas. Pematang Siantar: L-SAPA.
Martono, N. (2015). Metode Penelitian Sosial: Konsep-konsep Kunci. Jakarta: Rajawali Pers.
Moleong, L. J. (2014). Metodologi Penelitian Kualitatif. Bandung: PT Remaja Rosdakarya.
Picard, M. (2006). Bali: Pariwisata Budaya dan Budaya Pariwisata. (Jean Couteau and Warih Wisatsana Pentj.) Jakarta: Kepustakaan Populer Gramedia.
Piliang, Y. A. (2012). Semiotika dan Hipersemiotika: Gaya, Kode dan Matinya Makna. Bandung: Matahari.
Pondsius & Susanna, T. (2004). Antara Kuasa Gelap dan Kuasa Terang. Batu-Jawa Timur: Departemen Literatur YPPII.
Ritzer, G., & Douglas, J. G. (2012). Teori Sosiologi Modern. (Alimandan Trans.). Jakarta: Kencana Prenada Media Group.
Roskin, M. G., Robert, L. C., James, A. M., & Walter, S. J. (2016). Political Science: An Introduction Pearson. (Liana Nurul Trans.). Jakarta: Kencana.
Said, E. W. (2016). Orientalisme: Menggugat Hegemoni Barat dan Mendudukkan Timur sebagai Subjek. (Achmad Fawaid Trans.). Yogyakarta: Pustaka Pelajar.
Sanderson, S. K. (2010). Makro Sosiologi: Sebuah Pendekatan Terhadap Realitas Sosial. (Farid Wajidi, S. Menno Trans.). Jakarta: Rajawali Pers.
Schreiner, L. (2002). Adat dan Injil. (P. S. Naipospos Trans.). Jakarta: PT BPK Gunung Mulia.
Sidjabat, W. B. (1982). Ahu Si Singamangaraja. Jakarta: Sinar Harapan.
Simanjuntak, P. W. T. (2011). Nommensen: Seratus Lima Puluh Tahun Jejak Missinya di Sumatera Utara. In: Bungaran Antonius Simanjuntak (ed). Pemikiran tentang Batak: Setelah 150 Tahun Agama Kristen di Sumatera Utara. Jakarta: Yayasan Pustaka Obor Indonesia.
Sinaga, A. B. (2011). Pengertian Adat dan Implikasinya terhadap Agama. In: Bungaran Antonius Simanjuntak (ed). Pemikiran tentang Batak: Setelah 150 Tahun Agama Kristen di Sumatera Utara. Jakarta: Yayasan Pustaka Obor Indonesia.
Sinaga, A. B. (2014). Allah Tinggi Batak - Toba: Transendensi dan Imanensi.Yogyakarta: Kanisius.
Sinaga, R. (1997). Leluhur Marga-Marga Batak dalam Sejarah: Silsilah dan Legenda. Jakarta: Dian Utama.
Siregar, M. (2018). Ketidaksetaraan Gender dalam Dalihan na Tolu. Journal Studi Kultural, 3(1).
Siregar, M. (2019). Marriage Ceremony in Batak Toba Tribe: Between Consumerism and Purpose of Life. International Journal of Applied Science, 2(3).https//doi.org/10.30560/ijas.v2n3p40
Vergouwen, J. C. (1986). Masyarakat dan Hukum Adat Batak Toba. (Redaksi PA Trans.). Jakarta: Pustaka Azet.
This work is licensed under a Creative Commons Attribution 4.0 International License.
Copyright for this article is retained by the author(s), with first publication rights granted to the journal.
This is an open-access article distributed under the terms and conditions of the Creative Commons Attribution license (http://creativecommons.org/licenses/by/4.0/).