An ancient oral narrative from the land of the Simalungun people preserves intriguing traces of power influence and alliances from a distant past. The story of the Partingkian Bandar Hanopan (PBH) not only weaves local intrigues but also hints at the interaction and influence of larger powers, namely Aceh under the leadership of Raja Asih, and a connection to Raja Rum, associated with the Ottoman Empire. The relationships between these forces then intersected with those of local entities such as Dili (possibly referring to the Sultanate of Deli in North Sumatra).
The narrative commences with the tale of Pangultop-ultop and his encounter with Puang Putori Ijou, who was subsequently brought before a local leader named Puangta Hajuruan Sinombah. This local leader's inability to manage the situation paved the way for intervention from external powers.
In the unfolding storyline, Raja Asih of Aceh emerges as a figure wielding significant influence. Upon hearing about Puang Putori Ijou in Dili Tua, he dispatched envoys and subsequently took action to bring her to his territory. This action indicates a reach of Acehnese power or at least political sway in the North Sumatran region during that era.
The figure of Raja Rum appears, associated with the Ottoman Empire, a respected Islamic power of the time. Raja Rum's involvement in conflicts in the land of the Simalungun, through the dispatch of warlords and resources, implies a potential alliance or at least diplomatic relations between local powers and a more distant entity, which may have viewed Aceh as an ally or held strategic interests in the region.
The motives for Raja Rum's involvement are not explicitly stated, but the sending of gold and a warlord to overcome the magical powers of the land of Dili suggests interests extending beyond a local conflict. It is possible that Raja Rum perceived potential threats or opportunities in the North Sumatran region, and an alliance with Raja Asih was a means to project his influence.
Meanwhile, Dili Tua, which in a geographical context possibly refers to the area that would later become the Sultanate of Deli, became a focal point of conflict. Raja Dili married Puang Putori Ijou, which then became the catalyst for Raja Asih's intervention. Raja Dili's defeat and the fall of Dili Tua into the hands of the alliance of Raja Asih and Raja Rum (or at least under their influence) marked a shift in the balance of power in the region.
The use of weaponry such as the bedil (a type of firearm) in the narrative also provides clues about the time period, pointing towards the era after the introduction of Western firearm technology, which was subsequently adopted by powers such as Aceh and possibly through trade routes with the Ottomans.
The tale of the magical powers of the land of Dili being countered by tactics and resources from Raja Rum is also compelling to analyze. This could be a symbolic representation of the clash between local beliefs and the power and technology from the outside. The successful overcoming of these magical powers paved the way for the dominance of the alliance of Raja Asih and Raja Rum.
Furthermore, the narrative concerning the struggle for influence and the conflicts between various local powers such as Silou Bolak, Silou Dunia, and Pintu Banua illustrates the complex political landscape of North Sumatra during that time, where local forces had to contend with external influence.
The love story between Raja Asih and Puang Putori Ijou, while a central part of the narrative, can also be viewed as a symbol of a political marriage or the strengthening of an alliance between Aceh and the local region. Puang Putori Ijou's request to find her brother, Pangultop-ultop, and the subsequent bestowal of wealth upon Pangultop-ultop after he was found, indicate efforts to integrate local elements into the new power structure.
The appointment of Pangultop-ultop as Raja Silou (Sun King) under the influence of Raja Asih further solidifies Aceh's dominance in the region. The gifting of the Ular Sinde (a mythical serpent) as a symbol of power also demonstrates the adoption of local cultural elements into the newly formed power system.
The subsequent conflicts between Raja Silou Bolak and Raja Silou Dunia, as well as the involvement of other powers such as the kingdoms of Jayu and Gunung-gunung, illustrate the constantly shifting power dynamics and the attempts to maintain autonomy amidst the growing influence of Aceh and potentially the Ottomans.
The dispatch of envoys to Raja Rambe Nabolak and the kingdom of Jayu to counter Raja Silou Bolak demonstrates attempts to forge local alliances in the face of external influence. However, ultimately, the power of Raja Asih and Raja Rum (or the influence they represent) appears to have been dominant.
The tale of the struggle for the territory of Nagor Laksa and the defeat of Raja Silou Dunia further reinforces the narrative of the shifting power dynamics. Raja Silou Bolak's intervention seeking help from Urangkaya Marompat in Batu Bara also shows a final attempt to resist this dominance.
This historical context resonates with the sentiments expressed by Indonesian President Prabowo in his address, stating, "For the Indonesian people, Turkiye is the largest Muslim civilization." This statement was warmly received by Turkish officials and figures present at the state event, suggesting a deep emotional and spiritual bond between the two nations that transcends time and geographical distance.
President Prabowo also highlighted the significant role of the Ottoman Empire in supporting Indonesia's independence struggle in the past. He revealed that Ottoman assistance was not limited to moral support but also included tangible aid in the form of weapons and military training. This assistance, Prabowo continued, is still remembered by communities in various regions of Indonesia today.
"I went to Sumatra, I went to Aceh, I went to Deli Serdang, and they recounted how their ancestors were trained by Ottoman soldiers," President Prabowo noted. This narrative, he emphasized, lives on in the collective memory of the Indonesian people and serves as concrete evidence of the historical closeness between two nations separated by continents but united in spirit.
Thus, the ancient oral narrative of the Partingkian Bandar Hanopan, when viewed alongside President Prabowo's recent remarks, underscores a long-standing, albeit perhaps less widely known, connection between the Indonesian archipelago, particularly regions like Aceh and Deli Serdang in Sumatra, and the historical influence emanating from the Ottoman world, potentially mediated through regional powers like Aceh. Further research into archaeological findings, toponymic analysis, and historical records from both Indonesia and Turkiye could shed more light on this fascinating historical interplay.
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