ofthe SAME TREE

270
84. Kipp, Dissociated Identities, 34; Singarimbun, Kinship, Descent, 71–6; Sinaga,
Leluhur Marga-Marga, 283. See also Sinaga, Leluhur Marga-Marga, 284–7, for a description
of how immigrants from the Toba and Pakpak areas became part of newly formed
Karo merga.
85. Singarimbun, Kinship, Descent, 70, 72.
86. Tarigan, “Structure and Organization,” 47; Joustra, Batakspiegel, 184.
87. Nilakanta Sastri, “Takuapa,” 25–30; Miksic, “Cola Attacks,” 120–1.
88. Subbarayalu, “Tamil Merchant-Guild,” 31–3.
89. Edwards McKinnon, “New Light,” 87.
90. Edwards McKinnon, “New Light,” 90–1.
91. Edwards McKinnon, “New Light,” 85–6; Parkin, Batak Fruit, 82, 94 fn 47;
Singarimbun, Kinship, Descent, 78–80; Neumann, “Bijdrage,”16–7.
92. Siahaan, Sedjarah Kebudajaan, 114–5; Parkin, Batak Fruit, 94 fn 47; Singarimbun,
Kinship, Descent, 75.
93. Edwards McKinnon, “Mediaeval Tamil,” 93.
94. Parkin, Batak Fruit, 254–64; Heine-Geldern, “Le Pays,” 326; Casparis, “Sriwijaya
and Malayu,” 246; Fontein, Sculpture of Indonesia, 162–3.
95. Satyawati, “Archaeology and History,” 2, 6; Bronson et al., Laporan Penelitian,
19.
96. Parkin, Batak Fruit; Pederson, Religion; and Rae, Breath Becomes the Wind,
include detailed discussion of the impact of Indian ideas on Batak indigenous religion.
97. Bronson, Besoeki, and Wisseman, Laporan Penelitian, 19, 61, 64, 77; Satyawati,
“Archaeology and History,” 2.
98. Satyawati, “Archaeology and History,” 6.
99. Casparis, Prasasti Indonesia, 29–31.
100. Reichle, “Violence and Serenity,” 216; Christie, “Medieval Tamil,” 264.
101. The old religion is referred to by Christian Batak as Perbegu, or the worship
of ancestral spirits. Because of the perceived derogatory nature of this description,
adherents prefer the term Pemena, meaning “the First [Religion].”
102. Parkin, Batak Fruit, 6. There are variations among the Batak languages. For
example, tondi is Toba, tendi Karo, and tenduy Simalungun. In the following discussion
the Toba terms are used.
103. Joustra, however, subscribes to the view that the last breath of a person
becomes the begu. This is based on the belief that the breath cannot be destroyed, that
what is spoken is immortal because it is the wind. Joustra, “Het Leven en Zeden,” 416.
104. Pedersen, Religion, 19–26; Rae, Breath Becomes the Wind, 18–20. Warneck
describes the sombaon as the highest stage that the spirit of the dead can attain. Warneck,
Toba-Batak.
105. Sherman, Rice, Rupees, 82. Sombaon is a general term for earth spirits or deities,
and Ypes believed that it referred also to the dwelling place of these beings. Ypes,
“Bijdrage,” 196.
106. Sahala is in essence the same idea as mana in Pacific Island societies. These
communities share a common Austronesian past, and the concept is one which can be
Notes to Pages 159–162