Melisa Cefcuty Nainggolan, Isrina Siregar, Budi Purnomo

Makna Ornamen Gorga Rumah Bolon Di Desa Siallagan Samosir

Introduction

Makna ornamen gorga rumah bolon di desa siallagan samosir. Telusuri makna ornamen Gorga pada Rumah Bolon tradisional Batak Toba di Desa Siallagan Samosir. Pahami simbol perlindungan, kehidupan, kesuburan, dan nilai budaya yang terkandung.

Abstract

Tujuan penelitian ini mengetahui makna ornamen yang ada pada Rumah Bolon. Metode yang digunakan dalam penyusunan skripsi ini adalah metode kualitatif dengan pendekatan deskriptif. Hasil penelitian ini Rumah Bolon sebagai tempat tinggal bagi keluarga besar suku Batak Toba, pada awalnya Rumah Bolon dibangun pada masa pemerintahan Raja Laga Siallagan. Adapun bentuk-bentuk Rumah Bolon yaitu memiliki dua atap runcing, pintu berukuran kecil dan memiliki anak tangga ganjil dan terdapat ornamen pada Rumah Bolon yaitu Gorga Ulu Paung yang melambangkan perlindungan, Gorga Mata Ni Ari yang melambangkan kehidupan dan energi, Gorga Dila Paung yang melambangkan permohonan agar dikaruniakan anak yang pandai terutama dalam berbicara, Gorga Singa-singa yang dipercayai dapat menjaga rumah dari roh-roh jahat, Gorga Gajah Dompak mengajarkan nilai-nilai kebenaran, Gorga Payudara melambangkan kesuburan dan Gorga Boraspati melambangkan kemampuan suku Batak Toba bisa hidup dan beradaptasi di berbagai tempat dan situasi. 

Review

This paper presents a focused and valuable exploration into the cultural significance of *Gorga* ornaments found on the Rumah Bolon in Siallagan Samosir. The research effectively addresses its stated objective of understanding the meanings embedded within these traditional decorative elements. Utilizing a qualitative, descriptive approach, the study offers important insights into the rich symbolic language of the Batak Toba community, making a notable contribution to the fields of cultural anthropology, heritage studies, and traditional architecture. A key strength of this work lies in its detailed enumeration and interpretation of various *Gorga* ornaments. The abstract clearly outlines the meanings associated with specific *Gorga* types, such as *Gorga Ulu Paung* symbolizing protection, *Gorga Mata Ni Ari* representing life and energy, and *Gorga Dila Paung* as a plea for intelligent children. Further, *Gorga Singa-singa* is presented as a guardian against evil spirits, *Gorga Gajah Dompak* conveying truth, *Gorga Payudara* signifying fertility, and *Gorga Boraspati* illustrating the Batak Toba's adaptability. These interpretations are enriched by a brief but crucial contextualization of the Rumah Bolon itself as a traditional dwelling for extended Batak Toba families, with its distinctive architectural features and historical origins under Raja Laga Siallagan. While the abstract provides a strong summary of the findings, a full paper would benefit from elaborating on the methodology of meaning derivation. For instance, clarifying the sources of these interpretations—whether through ethnographic interviews, analysis of historical texts, or oral traditions—would significantly strengthen the validity and depth of the claims. Additionally, further visual descriptions of the *Gorga* ornaments and their specific placement on the Rumah Bolon, alongside a discussion of potential theoretical frameworks used for their semiotic analysis, could enhance the scholarly rigor. Nevertheless, this research stands as an important step in documenting and preserving the intricate cultural heritage of the Batak Toba people, providing a valuable foundation for future studies on Indonesian traditional architecture and symbolism.

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