198

Rocky Agustry Vernando Simamora, Hadriana Marhaeni Munthe, Henri

Sitorus, Badaruddin, Muba Simanihuruk

THE ROLE OF HKBP CHURCH IN PRESERVING BATAK CULTURAL IDENTITY

AMONG THE YOUNG GENERATION OF BATAK CHRISTIANS (CASE STUDY OF

HKBP CINTA DAMAI CHURCH)

Rocky Agustry Vernando Simamora, Hadriana Marhaeni Munthe. Henri Sitorus, Badaruddin,

Muba Simanihuruk

Universitas Sumatera Utara, Indonesia

Email: ravsimamora13@gmail.com, hadriana@usu.ac.id, henri@usu.ac.id, badaruddin@usu.ac.id,

muba@usu.ac.id

Abstract

In the relationship between religion and culture, there are institutions that have legitimacy to overshadow both, one

of which is religious institutions. Huria Kristen Batak Protestant (HKBP) as one of the religious institutions is seen

as a place of spiritual fellowship and cultural fellowship (Batak) that has legitimacy to preserve. This preservation

departs from the phenomenon of fading Batak cultural identity among the Young Generation of Batak Christians

today in the midst of hybrid culture is an interesting thing to research. This research is a case study using qualitative

methods with the aim of explaining the role of HKBP Church in efforts to preserve Batak Cultural Identity Among

the Young Generation of Batak Christians with a Case Study of HKBP Cinta Damai Church. The results showed

that HKBP became a place of spiritual and cultural communion based on the historical history of the cultural journey

of the HKBP Church. However, the mixing of cultures (hybrid) due to the times makes the Batak Christian Young

Generation have no interest in their identity besides the parental factor that does not inherit. Social Construction The

role of HKBP Cinta Damai Church in preserving Batak Cultural Identity in building social practices received a

positive response and interest from the Young Generation of Batak Christians

Keywords: HKBP Church, Batak Cultural Identity, Role, Young Generation of Batak Christians, Preservation.

INTRODUCTION

“Tudia pe halak Batak mangaranto, sai dihunti do Garejana” (Wherever the Batak travel,

their Church will always be taken). Such is the philosophy of Batak Christianity echoed by Justin

Sihombing. Batak fanaticism towards the Church is ingrained in Batak life (Hutauruk, 2011). From

this we can see that Batak identity and Christianity are closely related to each other. This is

inseparable from the historical journey of evangelism in the Land of Batak which then changed the

paradigm of Batak people to live in Christianity. As an indigenous tribe of North Sumatra, the

majority of Toba Batak people embrace Protestant Christianity. Silaen (2021) in his research saw

the romanticism of Nommensen (Zending to the Land of Batak) which did not get rid of culture

but transformed culture in the principle of hamajuon which is reflected in Pargodungan which

became a place of spiritual development, health and education. Nommensen blends the daily

traditions of the Batak people with spiritual and health activities so that the strength of Batak

Christian solidarity is increasingly prominent. The romanticism of cultural transformation carried

out by Nommensen through the Church is what HKBP then wants to pass on to the younger

generation of Batak Christians.

Why the Young Generation of Batak Christians? In recent decades, there has been a

phenomenon of waning Batak cultural identity in the Young Generation of Batak Christians.

Research Zulkarnaen (2022) Seeing that the lifestyle of the younger generation is increasingly

influenced by modernity and global culture. The penetration of information technology and modern

lifestyles has influenced the perspective of the young generation of Christian Batak especially in

urban areas towards their ancestral traditions (Sinaga, 2019). This is then called hybrid identities

(cultural mixing), where cultural identities that were owned in the past (since birth), then mixed

with today's cultural identities so that they experience mixing. Batak identity that has been owned

by the younger generation since birth, then mixed with other entities such as popular and modern

culture, especially in technological advances which can then be different or contradictory, thus

Jurnal Sosial dan Teknologi (SOSTECH)

Volume 4, Number 3, Maret 2024

p-ISSN 2774-5147 ; e-ISSN 2774-5155

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Rocky Agustry Vernando Simamora, Hadriana Marhaeni Munthe, Henri

Sitorus, Badaruddin, Muba Simanihuruk

disrupting the identity system that was originally owned. So it is not uncommon for identity crises

to occur due to the encounter of mixed cultural identities (Piliang, 2009). This can be seen from

the sense of ownership as if the younger generation does not have.

Seeing this phenomenon, the role of religious institutions (Churches) is needed to be able to

form a movement to preserve cultural identities in the midst of the lives of the young generation of

Batak Christians so that they have a special interest in the midst of global culture and today's

technological currents. Why the Church? Bernard Adeney as quoted Amaliyah (2018) It also

asserts that religion has a role when modernization has taken social control over the culture of the

ancestors who became the identity of individuals or groups. So that religion is expected to be able

to become a social institution (Church institution) that seeks to maintain cultural preservation amid

the development of modernization.

The phenomenon of the Church as a conservationist of Batak culture in addition to its main

role as a spiritual institution is very interesting to study. This phenomenon is shown by the sincerity

and seriousness of the HKBP Cinta Damai Church. HKBP Cinta Damai Church is located in an

urban area in Medan City. Based on researchers' observations, HKBP Cinta Damai has

demonstrated the existence of attention to Batak culture and the Young Generation. Not only rituals

but also followed by significant supporting activities in teaching, spirituality and social praxis as

an effort to preserve Batak cultural identity among the younger generation of Batak Christians. The

approach and role of HKBP globally or HKBP Cinta Damai locally is needed to be able to preserve

the Batak cultural identity of the young Batak Christian generation amid cultural mixing conditions

as part of realizing the principle of hamajuon that has been pioneered socio-culturally.

RESEARCH METHOD

The method carried out in this study is qualitative. The study in this study is descriptive

where this study seeks to display phenomena based on case studies and descriptions in the form of

writing and narratives in a structured manner which are then analyzed in terms of experiences and

observations based on observations, interviews and documentation (Moleong 2012). The

observation took place at HKBP Cinta Damai Church, interviewing twenty people from the

younger generation of Batak Christians, then asking for opinions from pastors, congregations and

experts who knew HKBP and Batak Culture and documentation in the form of writings or

documents as supporting parts.

RESULT AND DISCUSSION

Religion, Social Construction and Social Practice

One of those who built his theory of religion was Emile Durkheim in the structural

functionalism he developed. Durkheim (2017) see religion as sacred and profane. Sacred in that

which is superpowered, powerful, unquestionably superior. Meanwhile, profane is a practical thing

that regulates daily life. It is affirmed that religion is social and closely related to culture, which is

then implemented through pre-ingrained clan social ideas (Totemism / primitive culture) and

various existing symbols. (Sitorus, 2022)

In connection with the above, the supporting theory is the social construction built by Peter

Berger. In seeing the course of religion as a phenomenology, Berger saw that society is a human

product that then opens up interconnected social realities. In an effort to construct social reality,

Berger developed three steps of social construction: externalization, objectification and

internalization. Externalization is the attempt of man to get out of his territory to find his world

either physically or mentally, especially in human activities in his environment. Berger then

developed objectification whereby humans would create value which then became a reminder part

of their social life. Objectification is the result of collective action and collective recognition by

people and society. Internalization is an effort to absorb the world (culture) that has been objectified

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so as to form consciousness in individuals. This attempt to form consciousness then becomes a

phenomenon related to external reality. (Berger, 1991)

The social construction of religion as a continuous part of social life, culture and society

aims at a social practice. Social practice was established by Pierre Bourdieu, a sociologist of post-

modernism who saw a significant relationship between religion and culture. There are three

concepts offered by Bourdieu, namely arena (field), capital (capital) and habit (habitus). Regarding

the arena, Bourdieu sees that a person's objective position is also determined by the objective views

of those around him and all of it lies in one continuous arena. Then there is capital which contains

three understandings, namely economic, social and cultural capital. For Bourdieu, capital is a

system of social relations in an attempt to present the individual self under certain social conditions.

The focus of this research is more on the cultural capital developed by Bourdieu. In his research,

Bourdieu saw that cultural investment efforts in individuals form a knowledge system in an effort

to show the social environment of their owners. Individuals will receive education in an effort to

participate in religious or community activities. Bourdieu's third concept is Habitus. Bourdieu saw

that habitus is the practical experience of what will be done under certain conditions based on the

socialization process that the individual undergoes so as to internalize the objective structure in his

habits in which tastes and tendencies are developed and embedded in that individual. From these

three concepts, Bourdieu wants to develop a social practice in an illustration (Habitus x Capital) +

Arena which is interpreted where habitus combined with certain capital (culture) and placed in the

region (domain) will give rise to social practices that lead to social actors (agents) in the midst of

society. (Rey, 2007; Grusendorf, 2016).

The connectivity of the three concepts (Durkheim, Berger and Bourdieu) will be a scheme

to analyze the role of the Church and the response of the Batak Christian Young Generation.

Durkheim with sacred and profane religion will be supported by the role of internalization of Berger

and Habitus as well as bourdieu capital and all that lies in the institution of the Church is expected

to produce the Social construction of the Church and Social practice in the Young Generation of

Batak Christians.

Batak Cultural Identity

The theory of Cultural Identity was developed by Stuart Hall (1994) in his book Cultural

Identity and Diaspora (Jayadi, 2022), Explains that cultural identity seeks to hide personal identity

in the midst of collective identity in the community. Hall also emphasized that an aspect of cultural

identity is the inherent sense of belonging, living linguistic, religious, ethnic, racial that is owned

and continues in a process. According to Chen (2014), Because individuals are usually affiliated

with more than one cultural group in their daily lives, the inherent cultural identity must be more

complex to know and understand. In a world that competes with modernization and globalization

of the times, cultural identity must continue to be negotiated, maintained and even challenged to

exist with communicative practices owned by groups or between individuals.

Speaking of Batak cultural identity, Batak culture has material (material) and intangible

(non-material) culture. Cultural objects (physical) in Batak can look like ulos, musical instruments

(gondang batak music – Ende book (Batak Christian hymns), Batak house architecture. Then in the

culture of objects there are also immovable heritage such as cultural heritage, historical sites. In

intangible culture (non-physical, non-material) there will be Batak language, kinship values (clans),

legend stories, martonun skills, margondang, manortor, adaptability and so on. This is what later

developed into an identity in the midst of Batak culture. Related to this, Damanik (2017) Seeing

that socio-cultural changes greatly affect the cultural identity possessed by society. This opens up

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the view that cultural identity is not just to distinguish one group from another, but how identity is

a strategy of adaptation and cultural sustainability in a multicultural society. In terms of Batak

cultural identity, the Batak language and Batak ethnic songs (music) (godang batak) are the main

focus specifically in their use in the Church which will be discussed in the next section.

Role of Religious Institutions : HKBP preserves the Cultural Identity of Batak

The Role of Religious Institutions according to Irawan (2022) It is enough to have the power

to become social stability, be it relations, cultural solidarity or between ethnicities as part of the

believer's life. Religion with its ceremonies, rites, and symbols is able to be a representation that

shapes values in individuals. In this case, the religious institution to be analyzed is the Church.

According to Tari (2020), The Church as a religious institution does not just carry out worship, but

plays a role in providing education and various social actions. The Church must be re-awakened to

the task of preaching the gospel and social movements in the midst of the realities faced. One of

them is how the Church is able to assess socio-cultural phenomena that are developing and give

more assessment to customs.

In the socio-historical history of HKBP as a religious institution, the evangelistic movement

was particularly influential in spirit which began at a meeting in Sipirok 7 October 1861 by Heine,

Klammer, Betz and Van Asselt (which later became the forerunner of the name HKBP). Research

Schreiner (2011) Seeing attitudes towards custom/culture in a religious-ethnographic sense led to

the emergence of important elements in church design in the first decade. This started from the

movement of zending priests who combed remote villages who then took action to illuminate Batak

culture. One of the keys to the successful encounter of Christianity and Batak was when the mission

of the RMG was the concept of people's identity in Germany which later developed into the

People's Church (Volkskirche). This concept builds a theology that is directly perpendicular to

aspects of people's lives both economically, socially and culturally. (Hutauruk, 2011)

HKBP, which was originally born as a result of RMG evangelism, is a People's Church. The

word Huria is used to refer to a social community rather than a church as a spiritual communion.

Through HKBP, Christianity becomes the leaven that permeates all aspects of Batak life. Although

it seems exclusive, HKBP strives to be inclusive where Batak Christians can still socialize with

their fellow non-Batak or non-Christians without having to leave Christianity and its bricks so that

this is called hamajuon. Two Batak cultural identities that to this day become the heritage of HKBP

are Batak Language and Batak Song (Musical Instrument). HKBP uses Batak language in the

delivery of the Word or in the songs contained in the HKBP Ende Book as part of an effort not to

eliminate the cultural identity that has become a hereditary heritage. (Lumbantobing, 2018)

Young Generation of Batak Christians

In the development of generations of human life, there are several generations that give

rise to individual characteristics that exist in that part of the period. The era of Baby Boomers is

people born in the era of 1946 - 1964, then followed by Gen X born in the era of 1965 - 1980, then

Gen Millenials in the era of 1981 - 1996 and finally Gen Z in the era of 1997 - 2012 to give rise to

Gen Alpha who was born in the era of 2012 until now. The younger generation (Gen Z) that is the

focus is people aged 12 years to 25 years. Soleh & Kuncoro (2023) Seeing the contemporary era

experienced by today's Young Generation (Gen-Z) also participates in changing the paradigm and

views of the younger generation, especially when popular culture and technological advances are

growing. Especially when Gen-Z grew up in a multi-cultural and multi-religious society, so it is

not uncommon to seek spiritual and cultural feelings that are more tied to personal satisfaction than

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sticking to the conventional. This can be seen in the Young Generation of Batak Christians or better

known in HKBP as Naposobulung (na poso: young, bulung: leaf). Regarding the relationship with

Naposobulung with Batak cultural identity, an urgency was born about the continuity of the two.

Research Afriliani et al (2022) found that the Toba Batak Young Generation who did not know

their customs were driven by rational thinking in the modern era. Of course, the impact that occurs

is the existence of exclusion and social laws as said Vergouwen (2004). Therefore, HKBP is faced

with a situation known as hybrid cultural identity. Cultural hybridity is a mixture between two

indigenous and immigrant cultures, which then mixes and allows for a conflict. HKBP as a church

with a Batak identity has historically had the task of maintaining the existence of the young

generation of Batak Christians in their Batak cultural identity even though they must blend in with

other cultural situations. The power of a living dialogue with culture must be that which is

developed where cultural identity as a property becomes something that the church uses without

having to undergo deep absorption into the culture itself. In addition, the Church is in the form of

preserving cultural identity in naposobulung so that it exists to face a global culture that is quite

borderless and even not identity but comfortable, so as not to forget the Batak identity they have

so that the Church creates the principle of Culture friendly Church.

Role HKBP Cinta Damai Church in Preserving Batak Cultural Identity

From various informant findings, field observations and calls for the preservation of Batak

cultural identity as an effort to build identity construction in the midst of social reality by

developing internalization models, HKBP Cinta Damai shows its role as a spiritual and cultural

fellowship with three things, namely :

a. Spiritual Development

1. Conducting Revival Services for the entire congregations, especially Naposobulung (young

generations) with Batak nuanced worship with Batak musical instruments and songs

2. Revitalizing Worship at 08.00 by combining Indonesian Song and Batak Language. Seven

songs in The HKBP Liturgical Worship, divided into 4 Buku Ende Songs, 3 Spiritual Pop

with Batak Style in the use of musical instruments.

b. Teaching:

1. Empowerment in the form of Seminars and Panel Discussions to Naposobulung related to

Batak Culture, Economy and the Future. This teaching centers on how the teenagers of

Naposobulung can understand about their Batak culture in addition, knowledge about

finding work in economic terms in Medan City in addition to experience and motivation

about their future.

2. Retreat (Special Construction) to Naposobulung and Manghatahatai (Discussed) on Batak

Culture

3. The Ecclesiastical Music Seminar which was attended by the HKBP Cinta Damai

congregations specifically the naposobulung who became Song Leaders and Music Players

at the 8:00 a.m. Service as well as taught the relevance of Batak Ethnic Music

4. Adding Catechization Curriculum on HKBP Church History, Batak Language and Batak

Culture. Every time they start and end the lesson, each student must bring a prayer in Batak

and a song from the Buku Ende.

c. Social Relations

1. Cultural Approach in anticipating conflict and strengthening solidarity in the midst of HKBP

Cinta Damai community.

In addition to the 3 breakthrough parts made in an effort to internalize HKBP Cinta

Damai as an arena in preserving its Batak cultural identity, the thing that was then most

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Sitorus, Badaruddin, Muba Simanihuruk

accommodated by HKBP Cinta Damai was the use of Batak singing (Buku Ende) and Batak

musical instruments. HKBP Cinta Damai tried to actualize some of Buku Ende's songs with

Batak musical instruments such as uning-uningan and Sulim. The songs in Buku Ende have

been translated into HKBP Songbook in Indonesian (Buku Nyanyian HKBP) so that they

can be understood by young people.

This then confirms that everything related to religion and culture is interrelated with

each other. This is where HKBP Cinta Damai tries to construct what Durkheim calls the

function of religion to implement clan ideas and cultural symbols that have been embedded

to this day or internalization efforts as developed by Berger. All of these things are done

collectively. It is also emphasized by Bourdieu that the cultural capital (Batak) owned by the

Church must be planted together in order to create habitus for the Young Generation of Batak

Christians. Without group movements to legitimize individuals, the investment would be

insignificant. What HKBP Cinta Damai is doing is a local action to achieve a global action.

The process of objectification and internalization carried out by HKBP aims at the process

of externalization of the Young Generation of Batak Christians (Naposobulung) in order to

express their identity and then blend in with other socio-cultural worlds in a social structure

of society.

Response Generation Young Batak Christians towards the Role HKBP Cinta Damai

It must be admitted that many of today's Young Generation of Batak Christians

(Naposobulung) are only recipients of the cultural heritage that exists today without any strong

explanation for it. The absence of an explanation about this could be due to the rigid nature of the

Batak family that cannot accept the changing times. This is then confirmed by the condition that

many Young Generation of Batak Christians are not inherited Batak identity properly. Though the

first and main social institution that inherits it is the Family (Parents). Pantun Orang Batak also

said this "Ramba Naposo dope hami, naso tubuan lata. Jolma na poso dope hami, naso umboto

hata" (We are still grasses, young shrubs, which have not yet produced seeds. We are young people

who don't know how to speak) This is the status and social role of the Naposobulung which is then

in accordance with the philosophy of young leaves that must be cared for, that education is needed,

understanding with current methods and methods. This is evident from the confession of

Naposobulung informants that they know the Batak cultural identity but do not understand how

Batak is because there is nothing in their family that teaches it and the influence of the times and

the environment. Based on the results of field research analysis using NVivo 12 with Hierarcy

Chart Features from 20 informants of the Batak Christian Young Generation, as many as 8 people

said that due to factors of technology, popular culture and internetization, followed by 7 people

because parents did not inherit and the rest were daily associations and perceptions were still young

Figure 1. Data Factors influencing the Young Generation of Batak Christians

From this, HKBP Cinta Damai carried out a conservation movement and based on the results

of informant interviews and field observations, a response was found from the Young Generation

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Sitorus, Badaruddin, Muba Simanihuruk

of Batak Christians. Speaking of response, it will refer to an emotional attitude, words or actions

that express a positive or negative side to what he sees, hears and feels. The response can then be

influenced by various factors behind the birth of the response. Response is also a benchmark for an

achievement made by other individuals or communities based on what the individual who assesses

it feels. One of NVivo 12's features as part of qualitative data analysis is a hierarcy chart which

shows that from the informant's explanation, they show interest and positive response to the role

of the Church in preserving Batak Identity to the Young Generation of Batak Christians.

Figure 2. Hierarchy Chart of Batak Christian Young Generation's Response

This response was present for their various views regarding the role of HKBP Cinta Damai

specifically in the preservation of Batak Language and Singing (Batak Musical Instruments).

Although in an elusive category, the efforts of the Church generate interest. In response to the

Naposobulung’s, this was then an attempt to construct the Church towards social practice. The

concept of bourdieu (Habitus x Capital) + Culture is real in this. HKBP Cinta Damai imparts

cultural capital knowledge to them which then gives rise to habitus based on responses and all that

they find in the Church as a realm of knowing more about Batak identity. Therefore, all efforts

made by HKBP Cinta Damai in the process of building social practices in the community. The

Young Generation of Batak Christians must be able to live as Batak people in the midst of modern

life, because it is impossible for us to live in the way we used to live like our ancestors, but what

value is contained in the previous heritage is constructed so well with the innovations provided by

the Church so that it is not eroded by the times and can be passed on to the next generation.

CONCLUSSION

HKBP is a church of spiritual fellowship and cultural fellowship that is a sacred force in the

eyes of culture and can use culture as a profane part to regulate life. HKBP Cinta Damai as a Church

in the middle of Medan has proven their locality's efforts to preserve their Batak Cultural Identity.

The joint Social Movement built by the Church, in this case, the Head of the Congregations together

with the congregations, shows that this task of preservation is the fruit of connectivity and

collectivity to achieve a goal. What HKBP Cinta Damai has done has received a positive response

from the naposobulung so that this positive response must be considered and become the main

program in all elements in the Church to then not only discourse but action. The social construction

of the Church ushered in the process of internalization to the Young Generation of Batak Christians

in their lives of Social Practice.

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