Suddenly there was no electricity in
Hutabarat yesterday. We were there, in the Silindung Valley, to show our film
in my older sister’s home (ibu Bonaria Hutabarat). I asked if we couldn’t
perhaps go to Sait ni Huta in the meantime and at least see the church and
place of origin of Guru Sinangga Matondang. A few moments later, we stood in
Sait ni Huta where the huge, golden statue of Nommensen is erected. A large
church there has the dates 1864 1933 painted above the door.
Apparently that church was built in 1933, long after Nommensen had moved to Sigumpar. (He died in 1918.) The candidate minister who greeted us there in the village centre ushered us into the church, said that the original church built by Nommensen was no longer standing. A small monument had been erected to mark its place in the neighbouring cluster of homes.
The second church built, in 1864, was across the street from this big new church.
It was now used as a Sunday School. Because the big church was so light, I asked if we could see the interior of the church built in 1864 and we were given this opportunity. Entering this building, the sense of history was much greater. The structure was older and darker. It was clear that this was the better building for a film showing. Ibu Hutabarat and I mused about what kind of seating there must have been in Nommensen’s day.
Gereja Dane built in 1933. (Photo by Ojak Tampe Silaban) |
Apparently that church was built in 1933, long after Nommensen had moved to Sigumpar. (He died in 1918.) The candidate minister who greeted us there in the village centre ushered us into the church, said that the original church built by Nommensen was no longer standing. A small monument had been erected to mark its place in the neighbouring cluster of homes.
The second church built, in 1864, was across the street from this big new church.
The church built in 1864. Nommensen moved to Sait ni Huta in 1863, so this would have been the church that he built and used. (Photograph by Ojak Tampe Silaban) |
It was now used as a Sunday School. Because the big church was so light, I asked if we could see the interior of the church built in 1864 and we were given this opportunity. Entering this building, the sense of history was much greater. The structure was older and darker. It was clear that this was the better building for a film showing. Ibu Hutabarat and I mused about what kind of seating there must have been in Nommensen’s day.
While Mas Nashir and some of the team were
setting up, our big red bus went back to Hutabarat to pick up people who might like
to come to see the film and Ibu Hutabarat, Lasma and Febrina and I went off to
see the monument to the first church. As luck would have it a cluster of small
children was twisting textile fringes and I filmed them as Lasma and Febrina
talked with them.
We brought a group of these children back with us for show time. Most of our audience was children.
We brought a group of these children back with us for show time. Most of our audience was children.
And then there was the magical moment.
There we were in Sait ni Huta, telling the inhabitants about the great Guru
Sinangga Matondang, letting them know that through Nommensen’s intervention an
oral text had been written down and was now stored in Europe and that we were
‘bringing it home’. While every screening has been an act of ‘pulang kampung’,
this one in particular, was the real Pulang Kampung: back to the place of
origins. Our first stop on our long trip was to Sianjur Mula2, the place of
origin of the Bataks and now one of last stops is the place of origin of the
text.
The woman sitting beside me during the
screening mumbled some of her reactions. I could see that the language of the
text was familiar to her. Not all of the weaving techniques were familiar,
however, and I was reminded that our film really is a hodge-podge of
reconstruction with a text from one place and weaving techniques from several
other places in Toba. I explained to the audience the challenges that we had
faced during the filming and how we had had to pluck skills from here and from
there and that we had been lucky to find all that we had found.
I felt humbled by this Pulang Kampung act.
It was so special to do it with the assistance of my ‘older sister’, Ibu
Bonaria Hutabarat, deakonesse. It moved me to give her a copy of our film when
we were done. She has known me since I was a scared 24-year-old coming to Tano
Batak for the first time. And now she is elderly and I have established my own
‘style’ as an anthropologist. We faced each other yesterday as two women who
have shared 35 years of our lives, grown and changed together.
Ibu Bonaria Hutabarat told some school girls about Nommensen after our film had been shown. |
We also gave a copy to the candidate
Minister who told us that he wanted to erect a museum to Nommensen. It is
likely that our film will enter the museum. Did Guru Sinangga become a
Christian? Did he commit his knowledge to paper as ‘a heathen’? What was the
nature of his relationship to Nommensen? Did he ever enter the church where we
showed the filmed version of his text? The candidate minister was moved by our
film and our devotion to Batak culture and said that he would like to see it
many more times. There have been indications during Pulang Kampung III that
many Batak believe that the church has been too strict and narrow in its
acceptance of Batak culture. Will the presence of our film in the Nommensen
museum in Sait ni Huta signify a re-unification of culture and religion? The
fact is that the Rangsa ni Tonun text was among Nommensen’s papers. What did
that mean in Nommensen’s day? Just language study? Admiration of the guru? We
don’t know the answers to those questions, but the reception of the film in
Sait ni Huta yesterday was a hopeful sign for the future.
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