Friday, December 28, 2012

Secret Code Samsung Android

Kode Rahasia Samsung Android

*#*#4636#*#* - Phone Information
*2767*3855# - Hard Reset
*#*#7780#*#* - Factory Reset
*#*#7594#*#* - Change End Call/Power Option
*#*#197328640#*#* - Service Mode 1
*#2263# - Service mode 2
*#*#273283*255*663282*#*#* - File Copy Screen (Backup Media Files)
*#*#526#*#* - WLAN Test
*#*#232338#*#* - Shows WiFi MAC address
*#*#1472365#*#* - GPS Test
*#*#1575#*#* - Another GPS test
*#*#232331#*#* - Bluetooth test
*#*#232337#*# - Shows Bluetooth device address
*#*#8255#*#* - GTalk Service Monitor / Device ID Phone

Codes to launch various Factory Tests:

*#*#0283#*#* - Packet Loopback
*#*#0*#*#* - LCD test
*#*#0673#*#* - Melody test
*#*#0842#*#* - Device test (Vibration test and BackLight test)
*#*#2663#*#* - Touch screen version
*#*#2664#*#* - Touch screen test
*#*#0588#*#* - Proximity sensor test
*#*#3264#*#* - RAM version

Codes to get Firmware version information:

*#*#4986*2650468#*#* - PDA, Phone, H/W, RFCallDate
*#*#1234#*#* - PDA and Phone
*#*#1111#*#* - FTA SW Version
*#*#2222#*#* - FTA HW Version
*#*#44336#*#* - PDA, Phone, CSC, Build Time, Changelist number
*#272*IMEI# - To change the salescodes and reset the user data
*#*0*# - general test

Catatan :  
- untuk penggunaan kode Hard Reset  berhati-hatilah karena semua files dan settings di internal memory akan diformat ulang firmwarenya. Disarankan backup terlebih dahulu seluruh isi phone book atau seluruh setting-an yang ada di hp anda, kalau semua dibackup data-data di phone disarankan memory external dicabut dari hp anda

- sedangkan untuk Factory Reset tidak menyebabkan kehilangan files atau seluruh setting di memory internal.


Hard Reset menghapus semua files & settings di internal memory, atau sama dengan memformat ulang firmwarenya

Sumber : http://forum.xda-developers.com/showthread.php?t=1203632
               http://maxiandroid.blogspot.com/2012/04/secret-code-android.html
 

download apk android offline

Real APK Leecher v1.3.5 - Always get your apk up-to-date easily

Hi guys! This is official thread of Real APK Leecher. Since the old thread is not made by me, it's a bit harder for me to consider you all comments and reply quickly. I made this thread as the official thread of my tool which now comes with new version. Any bug, suggestion you got, please post it here.

Real APK Leecher v1.3.5


***Change logs***

9/6/2012: v1.3.5
  • Fix downloading. Now any apps could be downloaded fine.
  • Download apps you purchased with your account is now available.
  • Add an option to ask the name you want to save the apk with.
  • Support Linux version (only for downloading, not scanning now)
  • Add FAQ

9/4/2012: v1.2.4
  • Remove “Pin this program to Taskbar” (due to crash often. Sorry for inconvenient).
  • Fix download apps with name contains "/"

8/4/2012: v1.2.3
  • remove carrier restriction (go Option to choose your SIM Operator Numberic).
  • Delete apk file.
  • Add “Pin this program to Taskbar” (more like winform application).
Some apps have carrier restrictions. On Android phone, you must have root permission to be able to fake carrier with Market Enabler app to download those apps. But now, Real APK Leecher gives you an option to setup SIM Operator Numberic (SON) to fake carrier. You can get SON by the following formula: SON = MCC + MNC. For example, T-Mobile has MCC 310, MNC 260, so SON is 310260. If you don’t need this feature, just leave SON empty in Option. Here is the list of MCC and MNC.

28/3/2012: v1.1.9
  • Remove country restrictions (go Option to choose your language/country)

25/3/2012: v1.1.8
  • Option to scan existing apk folder to compare its version with market version.
  • Rename apk file manually.
  • Rename all apk files automatically with file name format option.
  • Download apps with option to select file name format.
  • Copy link location on Google Play.
  • Search related apps.
  • Fix download app that contains “:”
  • Check update for new version.

Key features:

  • Download apk files from Google Play to desktop.
  • Check version of your apk local files.

Instruction:
The general info is required. Email and password are belong to a Gmail that is main account on an Android phone. Device Id is the device id of that phone. To get your Device ID, just simply open dial pad, press *#*#8255#*#*. If it opens “GTalk Service Monitor”, find lines that begin with JID and Device ID. Your account is JID, and your device id is a string that after android- prefix.


If you cannot get device id with above method, go market and search for Device ID app. It will get it for you. Other options is optional.

***Attention***
  • This is a Java application, so you need at least JRE for it to run. If you encounter any problem in starting up Real APK Leecher, get the latest JRE on Oracle site.
  • Only free apps are available to download. Of course
  • For your own security and anonymity, if you doubt in giving your info to my tool, do not use your real google account in this app. Create a new anonymous google account, download 1 free app from google play to enable this anonymous play account, and then use this new anonymous google play account inside this app. If your account is like "nothing to loose", it's ok
  • Do not delete "lib" folder.

Download:

Quote:
Real APK Leecher v1.2.3
Alternative version if you got crash:
Real APK Leecher v1.2.3 (alt)
Special thanks to Tim Strazzere for his great work on android-market-api.

Any idea to help me improve this tool, please let me know by post it on this thread or my site.

***FAQ***

1. It cannot start and ask me for Java install?

This tool is a Java application, so you need at least JRE for it to run. If you encounter any problem in starting up Real APK Leecher, get the latest JRE on Oracle site.

2. Is this tool safe for me to provide my Gmail account?

Well, tell you the truth that i really didn’t want this tool to ask your account like that, but it must do that. The API acts more like an phone emulator, access Google Play with the same way when you use your phone to do that. So that’s why you need provider your Gmail account. I don’t have anything to do with your account. If not sure, make a junk account to use this tool.

3. Does this tool work with paid apps?

No! Only apps you paid with your account, not any paid apps.

4. The status shows “Login successfully” but “Cannot load the list. Please check your internet connection.”?

First, make sure your device id doesn’t contain any space. Then check your internet connection to see if you have network with private DNS, proxy that block Java Application. Also check your antivirus firewall.

5. Many apps i expected with the search term didn’t show up and download failed due to bad device ID or internet connection?

There are 4 reasons cause this error:
  • Commonly, it happens if you provide wrong device id. So check your device id carefully.
  • You provide wrong the path which the tool uses to save the downloaded apks.
  • The app you’re downloading is a paid app and you didn’t purchased it with your account.
  • Your internet connection

6. Download is fine but there are some apps i couldn’t find it on search result?

Maybe the apps you want has some restrictions on it. See the changelogs for version 1.2.3

7. Some apps i couldn’t download, download process return negative percent?

This fixed on version 1.3.5

8. Some big apks download reach 100% and keep counting back from start?

Don’t mention it. The download finishes when the Cancel button is disabled. That’s a sign.



Sumber : http://codeimba.com/2012/03/09/real-apk-leecher-the-easiest-way-to-download-android-apk-file/
               http://forum.xda-developers.com/showthread.php?t=1563894

Thursday, December 27, 2012

Google Fiber dan Mimpi Internet Secepat Kedipan

Dear Google Fiber,

Please, please, please come to Boston and rescue me from Comcast (Tolong, tolong, tolong datang ke Boston dan selamatkan saya dari Comcast).
Surat pendek itu agak mengejutkan bagi para pengguna Internet di Indonesia. Soalnya, surat itu ditulis oleh Brad Reed, kolumnis kondang di majalah komputer ZDNet. Lagi pula, ia tinggal di Amerika Serikat, salah satu surga Internet. Tiap bulan, dia berlangganan Internet pita lebar seharga US$ 66 (sekitar Rp 627 ribu), dengan kecepatan sampai 20 megabita per detik (Mbps).

Mengapa Brad Reed mengeluh? Orang Indonesia yang fakir bandwidth Internet saja tidak memprotes. Dengan harga serupa, di Jakarta kita cuma dapat Internet dengan kecepatan 1 Mbps. Itu bila memakai layanan Telkom Speedy seharga Rp 645 ribu per bulan.

Saya masih tergolong orang yang beruntung untuk ukuran Jakarta. Hanya dengan membayar Rp 550 ribu sebulan, saya bisa menikmati Internet berkecepatan 3 Mbps, tayangan dari ratusan saluran TV kabel, dan 24 tayangan saluran TV berkualitas tinggi atau high definitions dari First Media. Pada Januari mendatang, malah kecepatannya unduhnya akan naik menjadi 5 Mbps dengan harga yang sama. Jangan tanya mengapa harga Internet di negara miskin seperti Indonesia lebih mahal ketimbang di Amerika. Itu urusan pemerintah yang tak mencari solusi Internet murah. Juga urusan para operator yang ingin mengeruk untung berjebah.

Orang bernasib sial seperti warga Jakarta cuma bisa mengelus dada. Ya, benar. Rumput tetangga selalu terlihat lebih hijau. Itu yang menggoda Brad Reed melirik ke Kansas City. Siapa yang tak ngiler melihat persamuhan bos-bos Google dengan Wali Kota Kansas. Mereka sepakat menyediakan Internet berkecepatan 5 megabita per detik bagi warga Kansas City. Dengan kecepatan itu, satu film James Bond berkualitas gambar DVD bisa diunduh kurang dari setengah jam. Biayanya? Gratis. Hanya yang ingin memasang cuma dikenai biaya US$ 300 untuk menarik kabel serat optik. Layanan Google Fiber ini telah dicicipi sejak November lalu.

Siapa yang tidak cemburu melihat kebaikan Google Fiber ini? Perbandingan antara Internet broadband dan layanan dial-up (internet melalui kabel telepon) ini bisa diibaratkan dua mobil yang melaju dari Jakarta menuju Bandung. Bedanya, mobil Google Fiber ini 100 kali lebih cepat sampai ketimbang mobil dial-up.

Google Fiber berjanji dalam waktu dekat mereka akan meningkatkan kecepatan Internet di Kansas menjadi 1 gigabita per detik. Artinya, film James Bond bisa diunduh hanya dalam lima kedipan mata.
Google tak ingin membunuh perusahaan penjual jasa Internet yang sudah ada. Google hanya ingin menunjukkan bahwa rakyat berhak mendapat akses cepat. Itu akan membawa dampak ekonomi yang luar biasa. “Sejarah telah diukir di Kansas,” kata Patrick Pichette, Chief Financial Officer Google.
Jadi, kalau kita masih menikmati layanan Internet yang byar-pet, silakan cemburu pada Kansas dan Google Fiber. Mintalah Pak Gubernur Joko Widodo merayu Google, dan mari menulis surat kepada Google.

Dear Google Fiber,
Please, please, please come to Jakarta and rescue me from the bad operators.

 Sumber : http://blog.tempointeraktif.com/digital/google-fiber-dan-mimpi-internet-secepat-kedipan/

Obat Tradisional untuk Flu Burung

Ramuan Tradisional Penangkal Flu Burung

 Sejumlah peternak ayam dan itik risau dengan serangan flu burung yang akhir-akhir ini santer diberitakan. Namun peternak itik di Kabupaten Cirebon punya cara sendiri untuk mencegah persebaran penyakit flu burung.

Para peternak di Cirebon punya ramuan tradisional untuk menangkal virus yang dapat membuat ternak mereka mati mendadak itu. Ramuan tersebut terdiri dari rempah-rempah khas Indonesia.

Bahan yang dipakai antara lain merica, jahe, kencur, sereh, mengkudu, kunyit, temu hitam, daun sambiloto dan gula merah. "Semua bahan dihaluskan dan dimasak," kata Waud, peternak itik asal Desa Kroya, Kecamatan Panguragan, Kabupaten Cirebon, Selasa 25 Desember 2012.

Setelah dihaluskan, ramuan tadi direbus. Air rebusan itu kemudian diberikan kepada itik peliharaannya. "Ramuan ini sudah diwariskan turun temurun sejak 1964," katanya. Menurut Waud, ramuan itu bisa memperkuat stamina itik sehingga terhindar dari serangan flu burung.

Ketua Kelompok Peternak Itik Desa Kroya, Kecamatan Panguragan, Kabupaten Cirebon, Mito mengatakan di daerahnya belum ada kasus unggas yang mati mendadak karena flu burung. "Flu burung banyak terjadi, tapi tidak di sini," katanya.

Desa Kroya dikenal sebagai sentra peternakan itik memilili 90 peternak dengan populasi itik mencapai 60 ribu ekor. Kendati pernah ditemukan unggas yang mati, namun menurut Mito, peristiwa itu tidak terjadi secara massal. "Paling hanya satu atau dua ekor. Itu masih wajar," katanya. 

Sumber : http://www.tempo.co/read/news/2012/12/26/092450407/Ramuan-Tradisional-Penangkal-Flu-Burung

Friday, December 21, 2012

Tips Naik Pesawat 4

Tips Terbang Bersama Bayi dan Anak Kecil


Suatu keluarga apabila mempunyai bayi atau anak kecil kadang saat bepergian banyak menimbulkan kesusahan tersendiri. Di sini kami berikan beberapa tips apabila anda bepergian naik pesawat terbang bersama bayi atau anak kecil.
  1. Kalau bisa mencari penerbangan yang tidak akan mengganggu kebiasaan rutin bayi anda. Penerbangan malam baik untuk perjalanan lama dan bepergian yang berat.
  2. Memberi penjelasan pada saat booking tiket sehingga dapat tiket infant.
  3. Meminta tempat duduk yang agak lebar jika diperlukan. Biasanya seat yang paling depan mempunyai space yang longgar.
  4. Mempersiapkan dalam menghadapi keterlambatan. Siapkan makanan ekstra atau makanan ringan yang bisa dibawa.
  5. Menghindari obat penenang- karena dapat mempunyai efek kebalikan. Minuman ringan/teh sebagai alternatip yang baik.
  6. Membawa mainan kecil agar tetap tenang saat duduk.
  7. Meminta untuk dipindah ke suatu baris cadangan tempat duduk jika penerbangan tidak penuh.
  8. Memberi makan bayi (diberi susu) pada saat take off atau landing dan untuk kenyamanan dipakaikan kapas untuk menutup telinga.


Sumber copas : http://bandaraonline.com/tips-penerbangan/tips-terbang-bersama-bayi-dan

Tips Naik Pesawat 3

Tips Bayi Nyaman dalam Penerbangan


Apabila memiliki bayi yang baru lahir, mungkin sempat terbesit pertanyaan kapan bisa melakukan liburan pertama dengan bayi Anda? Saat bayi Anda mencapai usia tiga bulan, ia sudah siap jika ingin diajak berlibur.
Untuk bayi yang baru lahir, perut dengan kondisi kenyang, popok yang bersih dan tempat yang nyaman untuk tidur merupakan suatu kewajiban. Jika bayi Anda masih menyusu ASI, perjalanan akan lebih mudah karena Anda tak perlu membawa makanan tambahan. Namun, berikut beberapa langkah penting dan tips yang harus diperhatikan ketika berpergian dengan bayi:

Pilih penerbangan malam
Memilih penerbangan pada malam hari akan membantu anak Anda tertidur selama perjalanan. Ini juga bisa menolong Anda mendapatkan istirahat yang cukup. Jadi hindari melakukan penerbangan pada siang hari agar diri Anda jauh dari rasa stres saat perjalanan. Satu hal penting yang juga harus diperhatikan adalah hindari penerbangan yang padat penumpang.
Saat melakukan penerbangan dan mendapati banyak kursi kosong, Anda memiliki kesempatan untuk pindah di kursi yang lebih nyaman untuk Anda dan si bayi. Jika ada kursi kosong di sebelah, anda bisa sesekali menaruh anak Anda tanpa melakukan pembayaran ekstra. Tentu saja tak lepas dari pengawasan Anda.

Sediakan kotak P3K
Bawalah keperluan obat-obatan berdasarkan saran yang diperoleh dari dokter pribadi anak. Pastikan untuk membawa apa saja yang menjadi kebutuhan si bayi. Persediaan medis merupakan pertolongan pertama yang membantu Anda saat berhadapan dengan masalah kesehatan yang tak terlalu serius terhadap bayi . Ini bisa membantu bayi Anda untuk bertahan melawan berbagai infeksi dan penyakit.

Bawa persediaan makanan yang cukup
Jika bayi Anda sudah tidak mengkonsumsi ASI, ingatlah untuk membawa kebutuhan makanan yang diperlukan si bayi. Bawalah makanan bayi formula dan air bersama Anda. Makanan bayi formula dengan ukuran yang kecil banyak tersedia di toko-toko. Konsultasilah kepada dokter anda apakah makanan tersebut aman dikonsumsi anak anda.

Sediakan hiburan
Jangan sampai tertinggal mainan favorit anak Anda. Masukan dalam satu tas dan taruh di koper Anda. Ini berguna untuk untuk menghibur anak Anda saat merasa bosan atau kurang beristirahat. Tapi pastikan Anda tidak mengganggu penumpang lainnya.
Liburan bersama sang buah hati memberi kebahagiaan tersendiri. Namun Anda tak boleh lalai dalam menjaga mereka selama proses perjalanan. Buatlah liburan pertama bersama si bayi menjadi momen yang tak terlupakan.

Sumber copas : http://bandaraonline.com/tips-penerbangan/tips-bayi-nyaman-dalam-penerbangan

Trik Pemakaian Ponsel

Ini Trik Agar Otak Tak 'Direbus' Ponsel

Jakarta, Sudah banyak penelitian yang berupaya membuktikan dampak negatif penggunaan ponsel dalam waktu lama namun tak banyak yang benar-benar menemukan bukti nyatanya. Tapi baru-baru ini sebuah studi baru mengungkapkan bahwa radiasi ponsel akan 'merebus' otak penggunanya secara perlahan-lahan.

"Dengan menggunakan teknik untuk mengukur radiasi elektromagnetik terbaru, tim peneliti menemukan bahwa medan radiofrekuensi yang dihasilkan dari ponsel dapat menyebabkan jaringan otak memanas. Hal ini membuktikan bahwa otak menyerap radiasi dari sel-sel itu," ungkap peneliti David Gultekin, Ph.D. dari Memorial Sloan-Kettering Cancer Center di New York.

Sayangnya Gultekin dan rekan-rekannya tak dapat mengungkapkan seberapa paparan radiasi ponsel yang dianggap aman. Namun WHO telah mengklasifikasikan radiofrekuensi sebagai salah satu jenis karsinogenik, artinya paparan radiofrekuensi bisa menimbulkan risiko kanker otak yang signifikan.

Meski begitu studi yang dipublikasikan dalam jurnal Proceedings of the National Academy of Sciences ini tentu tak mampu menghentikan kebiasaan orang untuk menggunakan ponsel sebagai alat komunikasi utama, hanya saja dampak paparannya bisa dikurangi dengan 5 cara yang dilansir menshealth, Kamis (20/12/2012) berikut ini.

1. Jaga jarak dengan ponsel
Jika Anda sempat mengecek buku manual ponsel yang baru saja dibeli maka Anda akan lihat produsen seperti Apple dan Motorola merekomendasikan agar Anda tak terlalu dekat dengan ponsel, minimal sejauh 10 milimeter atau sepanjang satu batang pensil dari tubuh manusia sepanjang waktu. "Bisa juga dengan menggunakan perangkat hands-free," saran Devra Lee Davis, Ph.D., pendiri Environmental Health Trust.

2. Waspadai sinyal lemah
"Ponsel memancarkan lebih banyak radiasi radiofrekuensi ketika tengah mencari sinyal. Itu berarti daerah pedalaman/pedesaan atau lokasi manapun dimana sinyal ponsel lemah dan Anda kesulitan untuk menelpon," terang Davis.

3. Letakkan keypad menghadap ke tubuh
Jika Anda terpaksa harus menaruh ponsel di kantung celana, pastikan posisi ponsel yang ada keypad-nyalah yang menghadap ke tubuh Anda. Sebab medan elektromagnetik dari ponsel memancar lewat bagian belakang ponsel. "Jika tidak, dikhawatirkan akan semakin besar radiasi berbahaya yang diarahkan ke paha atau bagian tubuh sensitif lainnya," tutur Davis.

4. Jangan ditempelkan di satu telinga saja
Davis menyarankan agar pengguna ponsel sering-sering mengubah posisi tangan dan telinga ketika berbicara lewat ponsel untuk membatasi jumlah paparan radiasi pada salah satu sisi kepala.

5. Buat panggilan dengan menyalakan speaker
Radiasi radiofrekuensi terkuat ditemukan ketika ponsel tengah berupaya melakukan panggilan jadi saat itu Anda lakukan, jauhkan ponsel dari kepala Anda hingga Anda mendengar seseorang di seberang sana mengangkat teleponnya, kata Davis.

sumber copas : http://health.detik.com/read/2012/12/20/141555/2123505/766/ini-trik-agar-otak-tak-direbus-ponsel?l992205755

Penyebab Obesitas

Bakteri Diduga Jadi Penyebab Obesitas

Kegemukan atau obesitas bisa jadi disebabkan oleh bakteri tertentu ketimbang disebabkan terlalu banyak makan atau kurang berolahraga. Kesimpulan ini merupakan hasil penelitian ilmuan Jiatong University di Shanghai Cina yang dipublikasikan International Society for Microbial Ecology.

Ilmuwan itu mempelajari tikus yang sudah dikondisikan sehingga resisten terhadap kegemukan. Tikus ini tetap ramping meski diberi makanan yang berlemak dan tidak bergerak. Tapi, ketika sebagian dari tikus itu disuntik dengan bakteri manusia enterobacter, dengan segera mereka menjadi gemuk.

Berdasarkan laporan itu, enterobacter pertama kali dikaitkan dengan kegemukan setelah ditemukan dalam jumlah tinggi di dalam usus seorang sukarelawan bertubuh gemuk yang tidak sehat. Hasil percobaan menunjukkan, bakteri ini kemungkinan berkontribusi pada perkembangan obesitas manusia.

Menurut peneliti, pasien mengalami penurunan berat badan hingga 63 pon (28,57 kilogram) selama sembilan minggu setelah mengikuti diet dengan konsumsi gandum, makanan tradisional Cina, dan prebiotik. Penyebabnya, makanan itu menurunkan keberadaan bakteri di dalam usus pasien yang jumlahnya tidak bisa diprediksi.

Salah satu penulis itu, Zhao Liping, mengalami penurunan berat badan 43 pon (19,50 kilogram) setelah dua tahun mengikuti diet probiotik yang difermentasi untuk menyesuaikan keseimbangan bakteri di dalam ususnya.

Penelitian Zhao dalam memahami peran bakteri dalam obesitas diilhami oleh pengobatan tradisional Cina yang menyatakan usus adalah fondasi kesehatan manusia. Para peneliti berharap bisa mengidentifikasi bakteri yang terkait dengan obesitas dari berbagai populasi manusia di masa depan. Menurut data 2008, di seluruh dunia, obesitas dialami oleh lebih dari 500 juta orang dewasa.

Sumber Copas : http://www.tempo.co/read/news/2012/12/21/060449628/Bakteri-Diduga-Jadi-Penyebab-Obesitas

Wednesday, December 19, 2012

Bell's Passy, Akibat Semburan AC

Bell's Palsy, Kelumpuhan pada Satu Sisi Wajah 


Bell's Palsy merupakan suatu kelainan pada saraf wajah yang menyebabkan kelemahan atau kelumpuhan tiba-tiba pada otot di salah satu sisi wajah. Meskipun kelumpuhan wajah ini tidak dikuti dengan kelumpuhan anggota tubuh lainnya, seperti yang pada gangguan peredaran darah otak pada umumnya, namun kondisi ini dapat mencemaskan karena biasanya terjadi tanpa gejala awal dan menyebabkan wajah tampak miring.

Istilah bell's palsy diambil dari nama seorang dokter dari abad 19, Sir Charles Bell. Dia adalah dokter  yang pertama kali menggambarkan kondisi ini dan menghubungkan dengan kelainan pada syaraf wajah.
 
Siapa yang rentan terhadap Bell's palsy
Bell's palsy erat kaitannya dengan cuaca dingin dan bisa menyerang orang yang bekerja di ruangan ber AC secara langsung. Angin dingin membuat syaraf di sekitar wajah sembab dan membesar. Pembengkakan syaraf nervous fascialis ini mengakibatkan pasokan darah ke syaraf tersebut terhenti. Bell's palsy terjadi secara tiba-tiba namun tidak menular. Penyakit ini berisiko menyerang remaja berusia 20-an, perempuan hamil, dan lanjut usia setelah 60 tahun. Penderita diabetes melitus dan pasca flu juga tak luput dari risiko penyakit ini.
Apa Penyebabnya?
Penyebab penyakit ini belum diketahui secara pasti, namun diduga terjadi pembengkakan pada saraf wajah sebagai reaksi terhadap infeksi virus. Akibatnya pasokan darah ke saraf terhenti dan menyebabkan kematian sel sehingga fungsi menghantar impuls/rangsangnya menjadi terganggu dan perintah otak untuk menggerakkan otot-otot wajah tidak dapat diteruskan. Infeksi virus yang dimaksud adalah semacam virus herpes simpleks, dimana virus tersebut dapat "tidur" selama beberapa tahun dan akan aktif jika seseorang terkena stres fisik ataupun psikis.
 
Gejala yang ditimbulkan
  • Rasa nyeri di belakang telinga, sesaat sebelum terjadi kelemahan otot wajah.
  • Penderita mengalami mati rasa atau merasakan ada beban di wajahnya.
  • Bagian wajah yang mengalami kelumpuhan terlihat datar, tanpa ekspresi dan bahkan miring.
 
  • Kelopak mata tidak dapat menutup sehingga bola mata akan berair terus-menerus, namun akan kering di malam hari ketika tidur.
  • Kesulitan berbicara terutama saat mengucapkan huruf konsonan karena mulut atau bibir tertarik ke satu sisi.
  • Kemampuan mengecap/merasa terganggu dan suara-suara terdengar lebih keras di satu sisi yang terkena.
Langkah pengobatan
Tidak ada pemeriksaan dan pengobatan khusus untuk Bell's palsy. Untuk membedakan Bell's palsy dengan penyakit lainnya, perlu dilakukan pemeriksaan rontgen, CT scan atau MRI serta melihat riwayat penyakit.
  • Beberapa ahli percaya bahwa pemberian kortikoteroid seperti prednison dan antivirus seperti asiklovir dalam 2 ¬ 3 hari pertama dan dilanjutkan sampai 1-2 minggu, dapat memperbaiki prognosis sampai 20%. Namun, apakah pengobatan ini bisa mengurangi nyeri dan memperbaiki kesempatan untuk sembuh, masih belum dapat dibuktikan.
  • Bagi kelumpuhan otot wajah yang menyebabkan Kelopak mata tidak dapat menutup, sebaiknya mata dilindungi dari kekeringan dengan menggunakan tetes mata pelumas setiap beberapa jam.
  • Pada kelumpuhan yang berat, pemijatan pada bagian otot yang lemah dan perangsangan saraf bisa membantu mencegah terjadinya kekakuan otot wajah.
  • Bila kelumpuhan bertahan sampai 6-12 bulan atau lebih, tindakan pembedahan untuk pencangkokan saraf ke dalam otot wajah yang lumpuh, bisa dilakukan. Biasanya pencangkokan diambil dari lidah. 

    sumber : http://www.conectique.com/tips_solution/health/disease/article.php?article_id=7895

    ==========================================================================

    sumber : http://annsilva.wordpress.com/2010/04/04/bell%E2%80%99s-palsy-case-report/

    PENDAHULUAN


    Bell’s palsy merupakan paresis nervus fasialis perifer yang penyebabnya tidak diketahui (idiopatik) dan bersifat akut. Banyak yang mencampuradukkan antara Bell’s palsy dengan paresis nervus fasialis perifer lainnya yang penyebabnya diketahui.
    Biasanya penderita mengetahui kelumpuhan fasialis dari teman atau keluarga atau pada saat bercermin atau sikat gigi/berkumur. Pada saat penderita menyadari bahwa ia mengalami kelumpuhan pada wajahnya, maka ia mulai merasa takut, malu, rendah diri, mengganggu kosmetik dan kadangkala jiwanya tertekan terutama pada wanita dan pada penderita yang mempunyai profesi yang mengharuskan ia untuk tampil di muka umum. Seringkali timbul pertanyaan didalam hatinya, apakah wajahnya bisa kembali secara normal atau tidak.
    Rehabilitasi medik pada penderita Bell’s palsy diperlukan dengan tujuan membantu memperlancar vaskularisasi, pemulihan kekuatan otot-otot fasialis dan mengembalikan fungsi yang terganggu akibat kelemahan otot-otot fasialis sehingga penderita dapat kembali melakukan aktivitas kerja sehari-hari dan bersosialisasi dengan masyarakat.



    DEFINISI
    Bell’s palsy adalah kelumpuhan fasialis perifer akibat proses non-supuratif, non-neoplasmatik, non-degeneratif primer namun sangat mungkin akibat edema jinak pada bagian nervus fasialis di foramen stilomastoideus atau sedikit proksimal dari foramen tersebut, yang mulanya akut dan dapat sembuh sendiri tanpa pengobatan.

    EPIDEMIOLOGI
    Di Indonesia, insiden Bell’s palsy secara pasti sulit ditentukan. Data yang dikumpulkan dari 4 buah Rumah sakit di Indonesia didapatkan frekuensi Bell’s palsy sebesar 19,55 % dari seluruh kasus neuropati dan terbanyak pada usia 21 – 30 tahun. Lebih sering terjadi pada wanita daripada pria. Tidak didapati perbedaan insiden antara iklim panas maupun dingin, tetapi pada beberapa penderita didapatkan adanya riwayat terpapar udara dingin atau angin berlebihan.

    ETIOLOGI
    Banyak kontroversi mengenai etiologi dari Bell’s palsy, tetapi ada 4 teori yang dihubungkan dengan etiologi Bell’s palsy yaitu :

  • Teori Iskemik vaskuler
Nervus fasialis dapat menjadi lumpuh secara tidak langsung karena gangguan regulasi sirkulasi darah di kanalis fasialis.
  1. Teori infeksi virus
Virus yang dianggap paling banyak bertanggungjawab adalah Herpes Simplex Virus (HSV), yang terjadi karena proses reaktivasi dari HSV  (khususnya tipe 1).
  1. Teori herediter
Bell’s palsy terjadi mungkin karena kanalis fasialis yang sempit pada keturunan atau keluarga tersebut, sehingga menyebabkan predisposisi untuk terjadinya paresis fasialis.
  1. Teori imunologi
Dikatakan bahwa Bell’s palsy terjadi akibat reaksi imunologi terhadap infeksi virus yang timbul sebelumnya atau sebelum pemberian imunisasi.

PATOFISIOLOGI
Apapun sebagai etiologi Bell’s palsy, proses akhir yang dianggap bertanggungjawab atas gejala klinik Bell’s palsy adalah proses edema yang selanjutnya menyebabkan kompresi nervus fasialis. Gangguan atau kerusakan pertama adalah endotelium dari kapiler menjadi edema dan permeabilitas kapiler meningkat, sehingga dapat terjadi kebocoran kapiler kemudian terjadi edema pada jaringan sekitarnya dan akan terjadi gangguan aliran darah sehingga terjadi hipoksia dan asidosis yang mengakibatkan kematian sel. Kerusakan sel ini mengakibatkan hadirnya enzim proteolitik, terbentuknya peptida-peptida toksik dan pengaktifan kinin dan kallikrein sebagai hancurnya nukleus dan lisosom. Jika dibiarkan dapat terjadi kerusakan jaringan yang permanen.


GAMBARAN KLINIS
Biasanya timbul secara mendadak, penderita menyadari adanya kelumpuhan pada salah satu sisi wajahnya pada waktu bangun pagi, bercermin atau saat sikat gig/berkumur atau diberitahukan oleh orang lain/keluarga bahwa salah satu sudutnya lebih rendah. Bell’s palsy hampir selalu unilateral. Gambaran klinis dapat berupa hilangnya semua gerakan volunter pada kelumpuhan total. Pada sisi wajah yang terkena, ekspresi akan menghilang sehingga lipatan nasolabialis akan menghilang, sudut mulut menurun, bila minum atau berkumur air menetes dari sudut ini, kelopak mata tidak dapat dipejamkan sehingga fisura papebra melebar serta kerut dahi menghilang. Bila penderita disuruh untuk memejamkan matanya maka kelopak mata pada sisi yang lumpuh akan tetap terbuka (disebut lagoftalmus) dan bola mata berputar ke atas. Keadaan ini dikenal dengan tanda dari Bell (lagoftalmus disertai dorsorotasi bola mata). Karena kedipan mata yang berkurang maka akan terjadi iritasi oleh debu dan angin, sehingga menimbulkan epifora. Dalam mengembungkan pipi terlihat bahwa pada sisi yang lumpuh tidak mengembung. Disamping itu makanan cenderung terkumpul diantara pipi dan gusi sisi yang lumpuh. Selain kelumpuhan seluruh otot wajah sesisi, tidak didapati gangguan lain yang mengiringnya, bila paresisnya benar-benar bersifat “Bell’s palsy”.

DIAGNOSA
Diagnosa ditegakkan berdasarkan anamnesa serta beberapa pemeriksaan fisik, dalam hal ini yaitu pemeriksaan neurologis.
     Anamnesa :
-         Rasa nyeri.
-         Gangguan atau kehilangan pengecapan.
-         Riwayat pekerjaan dan adakah aktivitas yang dilakukan pada malam hari di ruangan terbuka atau di luar ruangan.
-         Riwayat penyakit yang pernah dialami oleh penderita seperti infeksi saluran pernafasan, otitis, herpes, dan lain-lain.
     Pemeriksaan :
-         Pemeriksaan neurologis ditemukan paresis N.VII tipe perifer.
-         Gerakan volunter yang diperiksa, dianjurkan minimal : 
  1. Mengerutkan dahi
  2. Memejamkan mata
  3. Mengembangkan cuping hidung
  4. Tersenyum
  5. Bersiul
  6. Mengencangkan kedua bibir
     Di instalasi Rehabilitasi Medik RSU Prof. dr. R. D. Kandou memakai SKALA UGO FISCH untuk mengevaluasi kemajuan motorik penderita Bell’s palsy.

SKALA UGO FISCH
Dinilai kondisi simetris atau asimetris antara sisi sehat dan sisi sakit pada 5  posisi :
Posisi Nilai Persentase (%) 0, 30, 70, 100 Skor
Istirahat 20

Mengerutkan dahi 10

Menutup mata 30

Tersenyum 30

Bersiul 10




Total
Penilaian persentase :
-  0 %     :   asimetris komplit, tidak ada gerakan volunter
-  30 %   : simetris, poor/jelek, kesembuhan yang ada lebih dekat ke asimetris komplit daripada simetris normal.
-  70 %   : simetris, fair/cukup, kesembuhan parsial yang cenderung ke arah normal
-  100%                             :  simetris, normal/komplit

Diagnosa Klinis : Ditegakkan dengan adanya paresis N.VII perifer dan bukan sentral. Umumnya unilateral
Diagnosa Topik :
Letak Lesi Kelainan motorik Gangguan pengecapan Gangguan pendengaran Hiposekresi saliva Hiposekresi lakrimalis
Pons-meatus akustikus internus + + + tuli/hiperakusis + +
Meatus akustikus internus-ganglion genikulatum + + + Hiperakusis + +
Ganglion genikulatum-N. Stapedius + + + Hiperakusis + -
N.stapedius-chorda tympani + + + + -
Chorda tympani + + - + -
Infra chorda tympani-sekitar foramen stilomastoideus + - - - -

Diagnosa etiologi : Sampai saat ini etiologi Bell’s palsy yang jelas tidak diketahui.


DIAGNOSA BANDING 
  1. Otitis Media Supurativa dan Mastoiditis
  2. Herpes Zoster Oticus
  3. Trauma kapitis
  4. Sindroma Guillain – Barre
  5. Miastenia Gravis
  6. Tumor Intrakranialis
  7. Leukimia

PROGNOSIS 
Sembuh spontan pada 75-90 % dalam beberapa minggu atau dalam 1-2 bulan. Kira-kira 10-15 % sisanya akan memberikan gambaran kerusakan yang permanen.

KOMPLIKASI
  1. Crocodile tear phenomenon
Yaitu keluarnya air mata pada saat penderita makan makanan. Ini timbul beberapa bulan setelah terjadi paresis dan terjadinya akibat dari regenerasi yang salah dari serabut otonom yang seharusnya ke kelenjar saliva tetapi menuju ke kelenjar lakrimalis. Lokasi lesi di sekitar ganglion genikulatum.­
  1. Synkinesis
Dalam hal ini otot-otot tidak dapat digerakkan satu per satu atau tersendiri; selalu timbul gerakan bersama. Misal bila pasien disuruh memejamkan mata, maka akan timbul gerakan (involunter) elevasi sudut mulut, kontraksi platisma, atau berkerutnya dahi. Penyebabnya adalah innervasi yang salah, serabut saraf yang mengalami regenerasi bersambung dengan serabut-serabut otot yang salah.
  1. Hemifacial spasm
Timbul “kedutan” pada wajah (otot wajah bergerak secara spontan dan tidak terkendali) dan juga spasme otot wajah, biasanya ringan. Pada stadium awal hanya mengenai satu sisi wajah saja, tetapi kemudian dapat mengenai pada sisi lainnya. Kelelahan dan kelainan psikis dapat memperberat spasme ini. Komplikasi ini terjadi bila penyembuhan tidak sempurna, yang timbul dalam beberapa bulan atau 1-2 tahun kemudian.
  1. Kontraktur
Hal ini dapat terlihat dari tertariknya otot, sehingga lipatan nasolabialis lebih jelas terlihat pada sisi yang lumpuh dibanding pada sisi yang sehat. Terjadi bila kembalinya fungsi sangat lambat. Kontraktur tidak tampak pada waktu otot wajah istirahat, tetapi menjadi jelas saat otot wajah bergerak.

TERAPI
a)      Terapi medikamentosa     :  Golongan kortikosteroid sampai sekarang masih kontroversi Juga dapat diberikan neurotropik.
b)      Terapi operatif                 :  Tindakan bedah dekompresi masih kontroversi
c)      Rehabilitasi Medik

REHABILITASI MEDIK PADA PENDERITA BELL’S PALSY
Sebelum kita membahas mengenai rehabilitasi medik pada Bell’s palsy maka akan dibicarakan mengenai rehabilitasi secara umum. Rehabilitasi medik menurut WHO adalah semua tindakan yang ditujukan guna mengurangi dampak cacat dan handicap serta meningkatkan kemampuan penyandang cacat mencapai integritas sosial.
Tujuan rehabilitasi medik adalah :
  1. Meniadakan keadaan cacat bila mungkin
  2. Mengurangi keadaan cacat sebanyak mungkin
  3. Melatih orang dengan sisa keadaan cacat badan untuk dapat hidup dan bekerja dengan apa yang tertinggal.
Untuk mencapai keberhasilan dalam tujuan rehabilitasi yang efektif dan efisien maka diperlukan tim rehabilitasi medik yang terdiri dari dokter, fisioterapis, okupasi terapis, ortotis prostetis, ahli wicara, psikolog, petugas sosial medik dan perawat rehabilitasi medik.
Sesuai dengan konsep rehabilitasi medik yaitu usaha gabungan terpadu dari segi medik, sosial dan kekaryaan, maka tujuan rehabilitasi medik pada Bell’s palsy adalah untuk mengurangi/mencegah paresis menjadi bertambah dan membantu mengatasi problem sosial serta psikologinya agar penderita tetap dapat melaksanakan aktivitas kegiatan sehari-hari. Program-program yang diberikan adalah program fisioterapi, okupasi terapi, sosial medik, psikologi dan ortotik prostetik, sedang program perawat rehabilitasi dan terapi wicara tidak banyak berperan.
      Program Fisioterapi
  1. Pemanasan 
    1. Pemanasan superfisial dengan infra red.
    2. Pemanasan dalam berupa Shortwave Diathermy atau Microwave Diathermy
  2. Stimulasi listrik 
Tujuan pemberian stimulasi listrik yaitu menstimulasi otot untuk mencegah/memperlambat terjadi atrofi sambil menunggu proses regenerasi dan memperkuat otot yang masih lemah. Misalnya dengan faradisasi yang tujuannya adalah untuk menstimulasi otot, reedukasi dari aksi otot, melatih fungsi otot baru, meningkatkan sirkulasi serta mencegah/meregangkan perlengketan. Diberikan 2 minggu setelah onset.
  1. Latihan otot-otot wajah dan massage wajah
Latihan gerak volunter otot wajah diberikan setelah fase akut. Latihan berupa mengangkat alis tahan 5 detik, mengerutkan dahi, menutup mata dan mengangkat sudut mulut, tersenyum, bersiul/meniup (dilakukan didepan kaca dengan konsentrasi penuh).
Massage adalah manipulasi sitemik dan ilmiah dari jaringan tubuh dengan maksud untuk perbaikan/pemulihan. Pada fase akut, Bell’s palsy diberi gentle massage secara perlahan dan berirama. Gentle massage memberikan efek mengurangi edema, memberikan relaksasi otot dan mempertahankan tonus otot. Setelah lewat fase akut diberi Deep Kneading Massage sebelum latihan gerak volunter otot wajah. Deep Kneading Massage memberikan efek mekanik terhadap pembuluh darah vena dan limfe, melancarkan pembuangan sisa metabolik, asam laktat, mengurangi edema, meningkatkan nutrisi serabut-serabut otot dan meningkatkan gerakan intramuskuler sehingga melepaskan perlengketan. Massage daerah wajah dibagi 4 area yaitu dagu, mulut, hidung dan dahi. Semua gerakan diarahkan keatas, lamanya 5-10 menit.

     Program Terapi Okupasi
Pada dasarnya terapi disini memberikan latihan gerak pada otot wajah. Latihan diberikan dalam bentuk aktivitas sehari-hari atau dalam bentuk permainan. Perlu diingat bahwa latihan secara bertahap dan melihat kondisi penderita, jangan sampai melelahkan penderita. Latihan dapat berupa latihan berkumur, latihan minum dengan menggunakan sedotan, latihan meniup lilin, latihan menutup mata dan mengerutkan dahi di depan cermin.


     Program Sosial Medik
Penderita Bell’s palsy sering merasa malu dan menarik diri dari pergaulan sosial. Problem sosial biasanya berhubungan dengan tempat kerja dan biaya. Petugas sosial medik dapat membantu mengatasi dengan menghubungi tempat kerja, mungkin untuk sementara waktu dapat bekerja pada bagian yang tidak banyak berhubungan dengan umum. Untuk masalah biaya, dibantu dengan mencarikan fasilitas kesehatan di tempat kerja atau melalui keluarga. Selain itu memberikan penyuluhan bahwa kerja sama penderita dengan petugas yang merawat sangat penting untuk kesembuhan penderita.

     Program Psikologik
Untuk kasus-kasus tertentu dimana ada gangguan psikis amat menonjol, rasa cemas sering menyertai penderita terutama pada penderita muda, wanita atau penderita yang mempunyai profesi yang mengharuskan ia sering tampil di depan umum, maka bantuan seorang psikolog sangat diperlukan.


     Program Ortotik – Prostetik
Dapat dilakukan pemasangan “Y” plester dengan tujuan agar sudut mulut yang sakit tidak jatuh. Dianjurkan agar plester diganti tiap 8 jam. Perlu diperhatikan reaksi intoleransi kulit yang sering terjadi. Pemasangan “Y” plester dilakukan jika dalam waktu 3 bulan belum ada perubahan pada penderita setelah menjalani fisioterapi. Hal ini dilakukan untuk mencegah teregangnya otot Zygomaticus selama parese dan mencegah terjadinya kontraktur.

HOME PROGAME
  1. Kompres hangat daerah sisi wajah yang sakit selama 20 menit
  2. Massage wajah yang sakit ke arah atas dengan menggunakan tangan dari sisi wajah yang sehat
  3. Latihan tiup lilin, berkumur, makan dengan mengunyah disisi yang sakit, minum dengan sedotan, mengunyah permen karet
  4. Perawatan mata :
    1. Beri obat tetes mata (golongan artifial tears) 3x sehari
    2. Memakai kacamata gelap sewaktu bepergian siang hari
    3. Biasakan menutup kelopak mata secara pasif sebelum tidur

Tuesday, December 11, 2012

Batak Alphabet

Batak alphabet   Batak

The Batak alphabet, or surat batak, is descended ultimately from the from Brahmi script of ancient India by way of the Pallava and Old Kawi scripts.

Notable features

  • Type of writing system: syllabic alphabet - each consonant (aksara) has an inherent vowel. Other vowels or the absence of vowels can be indicated using diacritics which appear above, below or after the consonant letter.
  • Direction of writing: traditionally written from bottom to top in vertical columns running from left to right on strips of bamboo held together with string.

Used to write:

The Batak languages of northern Sumatra - Karo Batak, Toba Batak, Dairi Batak, Simalungun/Timur, Angkola and Mandailing Batak, and occasionally Malay. In most Batak communities, only the datu (priests) are able to read and write the Batak alphabet and they use it mainly for calendars and magical texts.
There are slight variations in the letters and vowel diacritics used to write each language.

Karo Batak syllabic alphabet

Karo Batak is an Austronesian language with about 600,000 speaks in the central and northern part of the Indonesian island of Sumatra.
Karo Batak syllabic alphabet

Vowel diacritics with ka

Karo Batak vowel diacritics

Toba Batak syllabic alphabet

Dairi Batak, which is also known as Batak Toba and Batta, is an Austronesian language spoken by about 2 million people in the northern part of the Indonesian island of Sumatra.
Toba Batak syllabic alphabet

Vowel diacritics with ka

Toba Batak vowel diacritics
Tower of Babel in Toba Batak

Dairi Batak syllabic alphabet

Dairi Batak, which is also known as Dairi, Pakpak and Pakpak Dairi, is an Austronesian language with about 1.2 million speakers in the northern part of the Indonesian island of Sumatra.
Dairi/Pakpak syllabic alphabet

Vowel diacritics with ka

Dairi/Pakpak vowel diacritics

Batak Simalungun syllabic alphabet

Simalungun or Batak Simalung is an Austronesian language spoken by about 1.2 million people in the northern part of the Indonesian island of Sumatra.
Simalung/Timur syllabic alphabet

Vowel diacritics with ka

Simalung/Timur vowel diacritics
Tower of Babel in Simalung

Mandaling Batak syllabic alphabet

Mandaling Batak or Batta is an Austronesian language with about 400,000 speakers in the northern part of the Indonesian island of Sumatra.
Mandaling Batak syllabic alphabet

Vowel diacritics with ka

Mandaling Batak vowel diacritics

Note

The fonts used on this page were created by Dr Uli Kozok of The University of Hawai'i at Manoa.

Copy Paste (copas) from http://www.omniglot.com/writing/batak.htm
Source : http://www.hawaii.edu/indolang/surat
             http://ulikozok.com/aksara-batak/
 

Batak


BANGSO BATAK  

A traditional Toba Batak House

Batak Warriors (1870)
Judgement Place of Tano Batak
 



Batak is a collective term used to identify a number of ethnic groups predominantly found in North Sumatra, Indonesia. The term is used to include the Toba, Karo, Pakpak, Simalungun, Angkola and Mandailing, which are distinct but related groups with distinct, albeit related, languages and customs (adat). Occasionally it is also used to include the Alas people of Central/Southern Aceh, but usually only as relates to language groups.
In North Sumatra, Toba people typically assert their identity as 'Batak', while other 'Bataks' may explicitly reject that label, preferring instead to identify as specifically 'Simalungun', 'Karo', etc.

Prehistory

Linguistic and archeological evidence indicates that Austronesian speakers first reached Sumatra from Taiwan and the Philippines through Borneo and/or Java about 2,500 years ago, and the Batak probably evolved from these settlers. While the archaeology of southern Sumatra testifies the existence of neolithic settlers, it seems that the northern part of Sumatra was settled by agriculturalists at a considerably later stage.

A Karo Batak woman in traditional clothes
Although the Batak are often considered to be isolated peoples, largely because they were inland, away from influence by seafaring European colonials, there is evidence that they have been involved with trade and contact with other neighbouring kingdoms for a millennium or more. Reliable historical records of the Batak before 1800 are almost non-existent. The Bata were possibly documented in Zhao Rugua's 13th-century Description of the Barbarous People, which refers to a 'Ba-ta' dependency of Srivijaya. The Suma Oriental, of the 15th century, refers to the kingdom of Bata, bounded by Pasai and the Aru Islands.
The Bataks were likely involved with trade with Srivijaya for benzoin and camphor, both of which were important commodities for trade with China, and grew in the Batak lands of northwest Sumatra, perhaps from the eighth or ninth centuries, and continuing for the next thousand years, Batak men carrying the products on their backs for sale at ports.
It is suggested that the important port of Barus in Tapanuli was populated primarily by Batak people. A Tamil inscription has been found in Barus dated 1088, while contact with Chinese and Tamil traders took place at Kota Cina, a trading town located in what is now northern Medan that was established in the eleventh century, and comprising 10,000 people by the twelfth century. Tamil remains have been found on key trade routes to the Batak lands.
These trading opportunities may have caused migration of Batak from Pakpak and Toba to the present-day Karo and Simalungun 'frontier' lands, where they were exposed to greater influence from visiting Tamil traders, while the migration of Batak to the Angkola-Mandailing lands may have been prompted by eighth-century Srivijayan demand for camphor.
The Karo marga or tribe Sembiring "black one" is believed to originate from their ties with Tamil traders, with specific Sembiring sub-marga, namely Brahmana, Colia, Pandia, Depari, Meliala, Muham, Pelawi, and Tekan all of Indian origin. Tamil influence on Karo religious practices are also noted, with the pekualuh secondary cremation ritual specific to the Karo and Dairi people.
From the sixteenth century onwards, Aceh increased the production of pepper, an important export commodity, and in doing so needed to import rice, which grew well on the Batak wetlands. Batak people in different areas cultivated either sawah "wet rice fields" or ladang "dry rice", and the Toba Batak, most expert in agriculture, would have migrated to meet demand in new areas. The increasing importance of rice had religious significance, increasing the power of the Batak high priests, who had responsibility for ensuring agricultural success.

Language

Batak speak a variety of closely related languages, all members of the Austronesian language family. There are two major branches, a northern branch comprising the Pakpak-Dairi, Alas-Kluet and Karo languages, which are similar to each, and a distinctly different southern branch, comprising three mutually intelligible dialects: Toba, Angkola and Mandailing. Simalungun is an early offspring of the southern branch. Some Simalungun dialects can be understood by speakers of Batak Karo, whereas other dialects of Simalungun can be understood by speakers of Toba. This is due to the existence of a linguistic continuum that often blurs the lines between the Batak dialects. Batak dialect still influences the dialects in Medan city until now.
The Batak possess their own script known as the Surat Batak. The writing has chiefly ceremonial importance within traditional religious ceremonies, and was subject to little change for this reason. It is likely that the Batak people originally received their writing system from southern Sumatra.

Society

Batak societies are patriarchally organized along clans known as Marga. A traditional belief among the Toba Batak is that they originate from one ancestor "Si Raja Batak", with all Margas descended from him. A family tree that defines the father-son relationship among Batak people is called tarombo. In contemporary Indonesia, Batak people have a strong focus on education and a prominent position in the professions, particularly as teachers, engineers, doctors and lawyers. Toba Batak are known traditionally for their weaving, wood carving and especially ornate stone tombs.
Before they became subjects of the colonial Dutch East Indies government, the Batak had a reputation for being fierce warriors. Today the Batak are mostly Christian with a Muslim minority. Presently the largest Christian congregation in Indonesia is the HKBP (Huria Kristen Batak Protestan) Christian church. The dominant Christian theology was brought by Lutheran German missionaries in the 19th century, including the well-known missionary Ludwig Ingwer Nommensen. Christianity was introduced to the Karo by Dutch Calvinist missionaries and their largest church is the GBKP (Gereja Batak Karo Protestan). The Mandailing and Angkola Batak were converted to Islam in the early 19th century. A significant minority of Batak people do not adhere to either Christianity or Islam, however, and follow traditional practices known as the agama si dekah, the old religion, which is also called perbegu or pemena.

Ritual cannibalism

Ritual cannibalism is well documented among Batak people, performed in order to strengthen the eater's tendi. In particular, the blood, heart, palms and soles of the feet were seen as rich in tendi.
In Marco Polo’s memoirs of his stay on the east coast of Sumatra (then called Java Minor) from April to September 1292, he mentions an encounter with hill folk whom he refers to as “man-eaters”. From secondary sources, Marco Polo recorded stories of ritual cannibalism among the "Battas". Marco Polo's stay was restricted to the coastal areas, and he never ventured inland to directly verify such claims. Despite never personally witnessing these events, he was nonetheless willing to pass on descriptions which were provided to him, in which a condemned man was eaten:
"They suffocate him. And when he is dead they have him cooked, and gather together all the dead man's kin, and eat him. And I assure you they do suck the very bones till not a particle of marrow remains in them...And so they eat him up stump and rump. And when they have thus eaten him they collect his bones and put them in fine chests, and carry them away, and place them in caverns among the mountains where no beast nor other creature can get at them. And you must know also that if they take prisoner a man of another country, and he cannot pay a ransom in coin, they kill him and eat him straightway.
The Venetian Niccolò de' Conti (1395–1469) spent most of 1421 in Sumatra in the course of a long trading journey to Southeast Asia (1414–1439), and wrote a brief description of the inhabitants: "In a part of the island called Batech live cannibals who wage continual war on their neighbors.".

Sir Thomas Stamford Raffles in the 1820s studied the Batak and their rituals and laws regarding the consumption of human flesh, writing in detail about the transgressions that warranted such an act as well as their methods. Raffles stated that "It is usual for the people to eat their parents when too old to work," and that for certain crimes a criminal would be eaten alive: “The flesh is eaten raw or grilled, with lime, salt and a little rice.”.
The German physician and geographer Franz Wilhelm Junghuhn visited the Batak lands in 1840-41. Junghuhn says about cannibalism among the Batak (whom he called "Battaer"):
“People do the honest Battaer an injustice when it is said that they sell human flesh in the markets, and that they slaughter their old people as soon as they are unfit for work...They eat human flesh only in wartime, when they are enraged, and in a few legal instances.”
Junghuhn tells how after a perilous and hungry flight he arrived in a friendly village, and the food that was offered by his hosts was the flesh of two prisoners who had been slaughtered the day before, however he maintains that the Batak exaggerated their love of human flesh in order to frighten off would-be invaders and to gain occasional employment as mercenaries for the coastal tribes who were plagued by pirates .
Oscar von Kessel visited Silindung in the 1840s and in 1844 was probably the first European to observe a Batak cannibalistic ritual in which a convicted adulterer was eaten alive. Interestingly, his description parallels that of Marsden in some important respects, however von Kessel states that cannibalism was regarded by the Batak as a judicial act and its application was restricted to very narrowly defined infringements of the law including theft, adultery, spying or treason. Salt, red pepper and lemons had to be provided by the relatives of the victim as a sign that they accepted the verdict of the community and were not thinking of revenge.
Ida Laura Pfeiffer visited the Batak in August 1852 and although she did not observe any cannibalism, she was told that:
"Prisoners of war are tied to a tree and beheaded at once; but the blood is carefully preserved for drinking, and sometimes made into a kind of pudding with boiled rice. The body is then distributed; the ears, the nose, and the soles of the feet are the exclusive property of the Rajah, who has besides a claim on other portions. The palms of the hands, the soles of the feet, the flesh of the head, and the heart and liver, are reckoned peculiar delicacies, and the flesh in general is roasted and eaten with salt. The Regents assured me, with a certain air of relish, that it was very good food, and that they had not the least objection to eat it. The women are not allowed to take part in these grand public dinners."
Dutch and German missionaries to the Batak in the late 19th century observed a few instances of cannibalism and wrote lurid descriptions to their home parishes in order to raise donations. The growing Dutch influence in northern Sumatra led to increased Malay influence in coastal trade and plantations, pushing the Karo farther inland. Growing ethnics tensions culminated in the 1872 Karo Rebellion where the Karo were suppressed by Dutch and Malay forces. Despite this, Karo resistance to Dutch imperialism lingered into the early twentieth century. In 1890 the Dutch colonial government banned cannibalism in the regions under their control. Rumors of Batak cannibalism survived into the early 20th century but it seems probable that the custom was rare after 1816, due partially to the influence of Islam.

Geography

Batak's in North Sumatra
The Batak lands consist of North Sumatra province, excluding Nias island and the historically Malay kingdoms of the East coast. In addition, part of the Karo lands extend into modern-day East Aceh Regency in Aceh province, while parts of the Mandailing lands lie in Rokan Hulu Regency in Riau. Significant numbers of Batak have migrated in recent years to prosperous neighbouring Riau province.
To the south of North Sumatra are the Muslim Minangkabau of West Sumatra, while to the north there are various Muslim Acehnese peoples.

Traditional Batak religion

Batak village on Samosir island
The various Batak cultures differ in their pre-colonial religious ideas as they do in many other aspects of culture. Information about the old religious ideas of the Mandailing and Angkola in southern Batakland is incomplete, and very little is known about the religion of the Pakpak and Simalungun Batak. For the Toba and Karo on the other hand the evidence in the writings of missionaries and colonial administrators is relatively abundant. Information on the traditional forms of Batak religion is derived mainly from the writings of German and Dutch missionaries who became increasingly concerned with Batak beliefs towards the end of the 19th century.
Various influences affected the Batak through their contact with Tamil and Javanese traders and settlers in southern Batakland, and the east and west coast near Barus and Tapanuli, in particular the large Padang Lawas temple complex in Tapanuli. These contacts took place many centuries ago and it is impossible to reconstruct just how far the religious ideas of these foreigners were adopted and reworked by the Batak. It is suggested that the Bataks adopted aspects of these religions, specifically Mahayana Buddhist, Shaivist, and Tantrist practices within their own customs.
The modern Indonesian state is founded on the principles of pancasila, which requires the belief in 'one and only God', the practice of either Protestantism, Catholicism, Islam, Buddhism or Hinduism, one of which must be entered on an individual's KTP. Traditional religions are not officially recognised, and accordingly traditional religions are increasingly marginalised, although aspects of the traditional Batak religion are still practised alongside Christianity, and, to a lesser extent, Islam.

Creation myths

There are many different versions in circulation. These were formerly passed down through oral tradition but have now been written down in the local languages. There are also large collections of Batak tales collected by European scholars since the mid-19th century and recorded in European languages, mostly Dutch.
At the beginning of time there was only the sky with a great sea beneath it. In the sky lived the gods and the sea was the home of a mighty underworld dragon Naga Padoha. The earth did not yet exist and human beings, too, were as yet unknown. All the surviving myths record that at the beginning of creation stands the god Mula Jadi Na Bolon. His origin remains uncertain. A rough translation of the name is the "beginning of becoming". The creation of everything that exists can be traced back to him. Mula Jadi lives in the upper world which is usually thought of as divided into seven levels. His three sons, Batara Guru, Mangalabulan and Soripada were born from eggs laid by a hen fertilized by Mula Jadi. Two swallows act as messengers and helpers to Mula Jadi in his act of creation. Their functions vary in the different versions. Mula Jadi begets three daughters whom he gives as wives for his three sons. Mankind is the result of the union of the three couples. Besides the three sons of Mula Jadi there is another god, Asiasi, whose place and function in the world of the gods remains largely unclear. There is some evidence that Asiasi can be seen as the balance and unity of the trinity of gods.
The ruler of the underworld, i. e. the primeval sea, is the serpent-dragon Naga Padoha. He too existed before the beginning and seems to be the opponent of Mula Jadi. As ruler of the underworld Naga Padoha also has an important function in the creation of the earth.

Batak Village
What all the six gods so far mentioned have in common is that they play a minor role in ritual. They do not receive any sacrificial offerings from the faithful and no places of sacrifice are built for them. They are merely called on in prayers for help and assistance.
The origin of the earth and of mankind is connected mainly with the daughter of Batara Guru, Sideak Parujar, who is the actual creator of the earth. She flees from her intended husband, the lizard-shaped son of Mangalabulan, and lets herself down on a spun thread from the sky to the middle world which at that time was still just a watery waste. She refuses to go back but feels very unhappy. Out of compassion Mula Jadi sends his granddaughter a handful of earth so that she can find somewhere to live. Sideak Parudjar was ordered to spread out this earth and thus the earth became broad and long. But the goddess was not able to enjoy her rest for long. The earth had been spread out on the head of Naga Padoha, the dragon of the underworld who lived in the water. He groaned under the weight and attempted to get rid of it by rolling around. The earth was softened by water and threatened to be utterly destroyed. With the help of Mula Jadi and by her own cunning Sideak Parudjar was able to overcome the dragon. She thrust a sword into the body of Naga Padoha up to the hilt and laid him in an iron block. Whenever Naga Padoha twists in the fetters an earthquake occurs.
After the lizard-shaped son of Mangalabulan, the husband the gods intended for her, had taken another name and another form, Sideak Parujar marries him. Sideak Parujar becomes the mother of twins of different sexes. When the two have grown up their divine parents return to the upper world leaving the couple behind on the earth. Mankind is the result of their incestuous union. The couple settle on Pusuk Buhit, a volcano on the western shore of Lake Toba, and found the village of Si Anjur Mulamula. The mythological ancestor of the Batak, Si Raja Batak is one of their grandchildren.

The tendi cult

In the religious world of the Toba and Karo Batak the gods and the creation of mankind are far less significant than the complex concepts connected with the tendi (Karo) or tondi (Toba) and the begu. Probably the most useful translations of these terms are "life-soul" and "death-soul". A person receives his "life-soul" (tendi) from Mula Jadi Na Bolon before he is born. The destiny of the individual tendi is decided by the tendi itself before birth. Various myths are woven around manner in which the tendi choose their destiny from Mula Jadi. Warneck, a missionary and for a long time superintendent (ephorus) of the Batak Church, recorded two particularly expressive myths in his major work on Batak religion. What is significant is that the tendi themselves are responsible for their destiny:
"Mula Jadi presents him with all kinds of things to choose from. If the tendi asks for ripe pepper, then the person whom he animates will be a poor fellow; if he asks for flowers, then he will live only a short time; if he asks for a hen, the person will be restless; rags indicate poverty; an old mat, lack of fame; a gold piece, wealth; plate, spear, medicine pot indicate that he will become a great chief or understand magic arts."
"With Mula Jadi in the upper world is a mighty tree called Djambubarus. Mula Jadi has written on all its leaves. On one leaf is written 'many children', on others 'wealth' or 'respect' and so on. 'Contemptible life', 'poverty', 'wretchedness' are also written on the leaves. All the possible different fates of the person are entered on the leaves. Every tendi that wishes to descend to the middle world must first ask Mula Jadi for one of the leaves. Whatever is written on the leaf chosen by him will be his destiny in the middle world."
Among the Karo and the Toba there are sometimes widely diverging versions of where the tendi dwells and how many tendi there are. According to the Toba a person has seven tendi. The second tendi is found in the placenta and amniotic fluid of the new-born baby, and accordingly the afterbirth is given special attention after the birth of a child. It is usually buried under the house, is called saudara (brother) and is regarded as the person's guardian spirit. Similar ideas about the afterbirth are also found among the Karo, who also bury the placenta and amniotic fluid under the house and regard them as two guardian spirits (kaka and agi) who always remain close to the person.
Batak : Totem Pole
All Batak regard the loss of tendi as signifying a great danger for "body and soul". Tendi can be separated from their owners through inattentiveness, or as a result of black magic by a datu with evil intentions. In other words, the tendi is not tied to the body; it can also live for a time outside the body. The final loss of the tendi inevitably results in death. There are a variety of ideas about where exactly in the body the tendi dwells. It is present to a particularly high degree in certain parts of the body, especially the blood, the liver, the head and the heart. Sweat too is described as rich in tendi. It is believed that illnesses are connected with the absence of tendi, and the bringing back of the tendi is a main method of healing. The Karo, for instance, have gifts, called upah tendi (upah = wage, payment, gift), which they give to their tendi so that their tendi stay with them. These gifts may consist of a knife, a gong, a particular piece of clothing, a water buffalo or a small holy place. The gifts are carefully cared for in order to keep the tendi satisfied.
Tendi love the sound of the surdam (a bamboo flute). If a tendi has abandoned the body of a patient, the playing of the surdam in the raleng tendi ritual can contribute to the tendi returning to the body of the sick person. It must be emphasized that only the datuk are in a position to interpret and influence people's tendi correctly. If their endeavors are unsuccessful, then clearly the tendi has chosen another destiny for itself.

Death cult

At death the tendi leaves the human body through the fontanelle and the "death-soul" (begu) is set free. It is thought that the tendi vanishes and after the death of any human being only the begu continues to exist. The Batak believe that the begu continue to live near their previous dwelling (in a village of the dead which is thought to be situated not far from the cemetery) and that they may contact their descendants. Bad dreams, particular misfortune and such like may be signs that the begu of an ancestor is not satisfied with the behavior of its descendants. Any individual can attempt to pacify an enraged begu by means of food and drink offerings and prayers. If this does not work, a datu or a guru must be called in. The begu are not immortal, since death also rules in the land of the dead: a begu dies seven times before it is changed into a straw and finally becomes earth.
The Batak believe that three categories of begu exist. The bicara guru are the begu of stillborn babies or of babies who have died before teething. It is possible to turn bicara guru into guardian spirits if misfortune has befallen the family of the child shortly after its death. With the help of a guru sibaso, the bicara guru can be made the family's guardian spirit for which a shrine is provided and to which sacrifices are regularly made. Once a year the bicara guru is accorded a special feast, preceded by ritual hair washing.
The begu of members of the family who have had a sudden death (mate sada-uari) can also act as guardian spirits for the family. They include the victims of accidents, suicides, murder victims, or people struck by lightning. A shrine is built where they are venerated and where sacrifices are made. A third category consists of the begu of dead virgins (tungkup). Their graves, called bata-bata or ingan tungkup, are maintained for a long time by their relatives.

Burial traditions

Batak burial traditions are very rich and complex. Immediately after death various ritual actions are performed to make the begu understand that from now on its world is separate from that of its kin. Symbolically this is done by reversing the mat on which the corpse is laid out so that the body lies with its head at the foot of the mat. Thumbs and toes respectively are tied together and the body is rubbed all over with camphor and its orifices stopped with camphor, then it is wrapped in a white cotton cloth. During this perumah begu ceremony a guru sibaso declares to the begu of the deceased that it is definitely dead and must take leave of its relatives.
Wealthier families have their coffins (Karo: pelangkah) made of the wood of the kemiri tree (Ateurites rnoluccana), carved in the shape of a boat, its bow decorated with the carved head of a hornbill, or a horse, or a mythical beast known as a singa. The lid is then sealed with resin and the coffin may be placed in a special location near the family's house until a reburial ceremony can take place (see below). Families that are not wealthy use simple wooden coffins or wrap the body in a straw mat.
The corpse is carried a few times round the house, usually by women, and then to the cemetery with musical accompaniment from the gondang orchestra and the continual firing of guns. At any crossroads the corpse is put down and eleven people go around it four times to confuse the begu. It is hoped that the begu will then be unable to find its way back to the village. When the funeral procession arrives at the cemetery the grave is dug and the corpse laid in it, flat on its back. Care is taken that the head lies towards the village so that, in the unexpected event that the body should get up, he or she will not be looking in the direction of the village. The bodies of datuk and those who have died from lightning are buried sitting up with their hands tied together. The palms of the hand are tied together and betel placed between them.

Reburial

The burial tradition includes a reburial ceremony in which the bones of one's ancestors are reinterred several years after death. This secondary burial is known among the Toba Batak as mangongkal holi, among the Karo as nurun-nurun. In a ceremony lasting several days the bones of a particularly honored ancestor and those of his descendants are exhumed, cleaned, mourned and finally laid to rest again in a bone house known as a tugu or tambak:
"On the morning of the first day of the festival the graves in the cemetery are opened and the bones of the ancestors that are still there are removed. The unearthing of the skulls is presented as especially moving. The bones are collected in baskets lined with white cloth and then ritually cleaned by the women using the juice of various citrus fruits. The exhumation and cleaning of the bones is accompanied by the singing of laments. The bones are kept in the baskets in the tugu until the next morning, when the remains are wrapped in traditional cloths (ulos) and transferred from the baskets to small wooden coffins. After long speeches and a communal prayer the coffins are nailed down and placed in the chambers of the tugu. A feast consisting of meat and rice follows and traditional dances are performed."
In ancient times these sarcophagi were carved from stone or constructed from wood and later brick. Nowadays they are made of cement or concrete. Large and very ornate tugu can be seen around Lake Toba and on the island of Samosir.

Batak tugu on the island of Samosir, Lake
One motive for the reburial ceremony appears to be to raise the status of the begu of the deceased. Traditional Batak beliefs hold that the dead occupy a hierarchical status similar to the social position they held in life. This means that a rich and powerful individual remains influential after death, and this status can be elevated if the family holds a reburial ceremony. A rich descendant can advance a begu to the status of a sumangot by means of a great ceremony and a horja feast which can last up to seven days. In antiquity a vast number of pigs, cattle or even buffalo were slaughtered at such festivals, and the gondang orchestra provided an accompaniment.
The next level up from the sumangot is the sombaon, who are the spirits of important ancestors who lived ten to twelve generations ago. To raise a sumangot to a sombaon requires another great festival, a santi rea, often lasting several months, during which the inhabitants of the whole district come together. These powerful ancestor spirits offer protection and good fortune to their descendants, but the ceremony also serves to establish new kinship groups descended from the ancestor thus honored.

Traditional Batak medicine

In traditional Batak society datuk (animist priests) as well as gurus practiced traditional medicine, although the former were exclusively male. Both professions were attributed with supernatural powers and the ability to predict the future. Treatments and healing rituals bear some resemblance to those practiced by dukuns in other parts of Indonesia. Following the Christianization of the Toba and Karo Batak in the late 19th century, missionaries discouraged traditional healing and divination and they became largely clandestine activities.
Both datuk and guru healers also practiced divination by consulting a pustaha, a handwritten book made of wood and bark in which were inscribed recipes for healing remedies, incantations and songs, predictive calendars, and other notes on magic, healing and divination written in poda, an archaic Batak shorthand. According to Winkler, there were three categories of Pustaha based on the purpose of their usage:
1. Protective Magic, which includes diagnosis, therapy, medicinal mixes which have magical properties, such as amulets, parmanisan (love charms), etc.
2. Destructive Magic, which encompasses the art of making poison, the art of controlling or utilizing the power of certain spirits, calling the pangulubalang, and the art of making dorma (magical formulas for causing a person to fall in love).
3. Divination, which involves oracles (words of the gods), the wishes of the spirits, commands from the gods and from the spirits of the ancestors, and an almanac or calendrical system (porhalaan), and astrology to determine auspicious days and months to accomplish certain actions or goals.
The datu or guru consulted the pustaha when presented with a difficult problem, and in time this became in itself a ritual. When missionaries began to discourage traditional healing and augury the Bible may have been adopted by some gurus in place of the pustaha.
Among the most important healing ceremonies performed in Toba and Karo communities is that of recalling the jinujung, or personal guardian spirit. According to Toba and Karo cosmology, each person receives a jinujung in childhood or at puberty and they keep it for life unless they are unfortunate enough to lose it, in which case they will fall ill. In order to call the jinujung back, a female guru (guru sibaso in Karo) goes into a trance and the jinujung will enter into her and speak through her mouth. At this time the sick person or the family can negotiate ritual payment to entice it to return.
Traditional healers are not powerful enough to cure illness due to the loss of a person's tendi (this falls under the jurisdiction of the datuk), however they do play a role in communicating with begu and influencing their behavior.

Malim

Malim is the modern form of the Batak Toba religion. Practitioners of Malim are called Parmalim.
Non-Malim Batak peoples (those following Christian or Muslim faith) often continue to believe certain aspects of traditional Batak spiritual belief.
The 'Perodak-odak' movement among the Karo people in the 1960s was a reassertion of the traditional Karo religion, but has largely faded; a subsequent Karo movement to identify as Hindu was noted starting from the late 1970s in order to adopt, if only in name, one of the recognised religions of Indonesia, while in practice still following traditional beliefs.

Abrahamic religions

Christianity

At the time of Marco Polo's visit in 1292 the people were described as "wild idolaters" who had not been influenced by outside religions, however by Ibn Battuta's visit in 1345 Arab traders had established river-ports along the northern coasts of Sumatra and Sultan Al-Malik Al-Dhahir had recently converted to Islam.
Sir Stamford Raffles perceived the Batak lands as a buffer between the Islamic Aceh and Minang kingdoms, and encouraged Christian missionary work to preserve this. This policy was continued by the Dutch, who deemed the non-Muslim lands the 'Bataklanden'.
In 1824 two British Baptist missionaries, Richard Burton and Nathaniel Ward, set off on foot from Sibolga and traveled through the Batak lands. After three days' journey they reached the high valley of Silindung and spent about two weeks in the Batak region. Considering the shortness of their stay their account reveals very intensive first-hand observation. This was followed in 1834 by Henry Lyman (missionary) and Samuel Munson from the American Board of Commissioners for Foreign Missions who met with a more hostile reception. According to Ida Pfeiffer:
"Some time before the arrival of the missionaries some Mohammedan priests had made their appearance in the country, accompanied by a band of armed men, and had forced them by fire and sword to accept their religion...When, therefore, the unfortunate Americans presented themselves as religious teachers, the Battakers imagined they were going to have a repetition of the same scenes, and resolving to be beforehand with their tormentors, they killed them and ate them up."
Herman Neubronner van der Tuuk was employed by the Nederlands Bijbel Genootschap (Netherlands Bible Society) in the 1850s to produce a Batak–Dutch grammar-book and a dictionary, which enabled future Dutch and German missionaries to undertake the conversion of the Toba and Simalungan Batak.
The first German missionaries to the Lake Toba region arrived in 1861, and a mission was established in 1881 by Dr. Ludwig Ingwer Nommensen of the German Rhenish Missionary Society. The New Testament was first translated into Toba Batak by Dr. Nommensen in 1869 and a translation of the Old Testament was completed by P. H. Johannsen in 1891. The complete text was printed in Latin script in Medan in 1893, although H. O. Voorma describes the translation as “not easy to read, it is rigid and not fluent, and sounds strange to the Batak…[with] a number of errors in the translation.” 
The Toba and Karo Bataks accepted Christianity rapidly and by the early 20th century it had become part of their cultural identity.
This period was characterized by the arrival of Dutch colonists and while most Bataks did not oppose the Dutch, the Toba Batak fought a guerrilla war that lasted into the early 20th century and ended only with the death in 1907 of their charismatic priest-warrior-king Si Singamangaraja XII, who had battled the Dutch during the First Toba War with both magic and weaponry.

Batak churches

HKBP Church in Balige, North Sumatra
HKBP Church in Balige, North Sumatra, built ca. 1917.
The Huria Kristen Batak Protestan (HKBP) Church was established in Balige in September, 1917. By the late 1920s a nursing school was training nurse midwives there. In 1941, the Gereja Batak Karo Protestan (GBKP) was established. Although missionaries ceded much power to Batak converts in the first decades of the 20th century, Bataks never pressured the missionaries to leave and only took control of church activities as a result of thousands of foreign missionaries being interned or forced to leave after the 1942 invasion of Sumatra by the Japanese.
The Gereja Kristen Protestan Simalungun, originally part of the HKBP and preaching in Batak Toba language, eventually became a distinctively Simalungun church, adopting Simalungun customs and language, before finally incorporating as GKPS in 1963.

Islam

The Mandailing and Angkola people, occupying the southern Batak lands, came under the influence of the neighbouring Islamic Minangkabau people as a result of the Padri War (1821–1837). Some Mandailing had previously converted to Islam, but the Padri war was a watershed event, with the Padri Wahabbis suppressing traditional adat and promoting 'pure' Islamic faith. Over time Mandailing Islam, has been brought closer to the predominant Southeastern Shafi`i school of Islam as a result of Mandailing discourse with other Islamic practitioners and the practice of hajj, although traditional elements remain, such as dividing inheritance among all children, a Mandailing rather than Islamic practice. Islam caused the decline in importance of marga, with many Mandailing abandoning their marga in favour of Muslim names, much less so among the Angkola to their North.

The advent of Islam also caused the relegation of the datuk to a medicine man, with traditional rice-planting ceremonies and other such remnants of traditional culture deemed incompatbile with Islam. The 'pasusur begu', a ceremony invoking ancestors to aid the community, was also suppressed. Other aspects of adat were however tolerated, with the Mandailing Islamic ideology placing adat on the same level as Islamic law, as in contrast with the Minang practice of placing Islamic law above adat. In more recent times, learned Islamic scholars (ulama) studying abroad, have suggested that many traditional Mandailing practices, such as the 'Raja' hereditary leaders, were in conflict with Islam, being indicative of 'pele begu'. The Islamist ulama were in conflict for authority with the Namora-Natora, the traditional village legal practitioners, who were influenced by adat as much as Islam.
Christian missionaries had been active among the northern Mandailing from 1834 onwards, but their progress was restricted by the Dutch government, who feared conflict between newly converted Christians and Muslims. In addition, the lingua franca of the government was Malay, associated with Muslims, as were government civil servants, creating the perception that Islam was the religion of modernity and progress. Missionaries determined that resistance among the Muslim Mandailing to Christianity was strong, and the missionaries abandoned them as 'unreachable people', moving north to evangelize the Toba.
At the turn of the 20th century, nearly all Mandailing and Angkola were Muslims. Despite this, the Dutch administration them as part of the Bataklanden, and therefore heathen or Christian. This perception was an inaccurate one, and many Mandailing strongly rejected the 'Batak' label.
Abdullah Lubis, writing in the 1920s, claimed that while the Mandailing followed Batak marga practice, they had never followed the Batak religion, and that the Mandailing people pre-dated the Toba, having acquired marga directly from 'Hindu' visitors. In the Dutch census, the Mandailing objected strongly to being listed in the census as 'Batak Mandailing'. Mandailing in Malaysia (who migrated in the years following the Padri war), had no such objection to their being deemed 'Malays', and indeed Malaysian Mandailing retain little of their distinct identity, partly due to a British colonial policy of rice-land ownership restrictions for all but Malay-speaking Muslims, and the disapproval of 'Batak' Muslim practices by the existing Malay Muslim population.

Other influences

Modern Batak people are subject to religious influences through marriage and migration. Formerly Christian villages may, through migration of Muslim outsiders, lose their explicitly Christian identity, with pork excluded from wedding feasts in favour of meats acceptable to Islam.

Sumber : http://en.wikipedia.org/wiki/Batak