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Indonesia is known as a country rich in cultural diversity, including the diversity of tribes and ethnicities spread throughout the archipelago. Interethnic interaction is a very important phenomenon in reflecting social harmony and cultural diversity in the midst of community life. In the context of students, ethnic diversity is often an interesting element because it involves a cross-cultural communication process, which can enrich understanding and strengthen social relations.Students from the Batak, Nias, and Karo ethnicities, who live or work at the Silangkitang Reading House, have a unique opportunity to interact directly with fellow individuals from different cultural backgrounds. The reading house as a public space not only functions as a place to gain knowledge, but also as an arena for social and cultural interaction. In this interaction, communication is a central element that determines how inter-ethnic relations are established.

The purpose of writing this article is to find out that Dalihan Natolu in Batak customs, especially us as Toba Batak people and we can understand that this theology is also connected to the concept of Dalihan Natolu as a symbol of unity in Toba Batak tribal customs and we also as Indonesian people are a reflection of traditions and culture that have been known throughout the world since the time of our ancestors. However, with the entry and domination of Western religions in Indonesia, traditional and cultural values ​​began to experience a process of desacralization and were even marginalized. As a result, the identity of the Indonesian people seems to be lost in expressing their beliefs. To face this challenge, a new theological model is needed that is rooted in what exists in Indonesia, in this case the concept of Dalihan Na Tolu, namely the customs of the Batak tribe. And dalihan na tolu is a kinship system that brings society to an egalitarian status in love and sacrifice.

Manortor is a traditional Batak dance, which has long been an integral part of the culture and social life of the Batak people themselves. This dance, usually performed in traditional celebrations such as weddings, births, and other traditional ceremonies, functions as an expression of joy, prayer, and respect for ancestors. However, along with the entry of Christianity into the Batak community, Manortor underwent a significant transformation, shifting from a ritual of respect for ancestral spirits to a medium of worship and expression of faith in God. In the context of Christian theology, "Manortor" is now understood not only as a traditional dance, but also as a form of respect, welcoming, and praise to God, manortor is not just an ordinary dance but there is an offering (offering the body) to express gratitude through body movements accompanied by gondang, manortor as a bridge between culture and Theology itself by maintaining cultural traditions and remaining faithful to the teachings of Christianity

This article discusses the synergy between Christianity and Batak culture, which is characterized by a reciprocal relationship that changes each other. The process of inculturation of the Christian faith in Batak society shows that religion is not only passively adopted, but is also adapted to meet the spiritual needs of the community. This research reveals how the Batak people who adhere to Christianity try to maintain their cultural identity while integrating the values ​​of the Christian faith. This can be seen in various traditional ceremonies which are now adapted to the Christian context, such as the use of ulos motifs in church liturgy and the incorporation of traditional music in worship. The synergy between Christianity and Batak culture has significant social implications, creating space for dialogue between the older and younger generations regarding the importance of maintaining traditions while opening up to new teachings. Thus, this article highlights the complexity of the interaction between Christianity and Batak culture and the importance of understanding the inculturation process as part of the social and spiritual dynamics of society.

Thei Tor-tori dancei isi onei ofi thei culturali legaciesi ofi thei Bataki Tobai peoplei thati carriesi deepi meaning,i especiallyi ini traditionali ceremoniesi likei weddings.i Thisi dancei isi noti justi entertainmenti buti alsoi ai meansi toi conveyi prayersi andi hopes,i bothi fori thei bridei andi groomi asi welli asi fori thei familiesi andi communitiesi present.i Everyi movementi ini thei Tor-tori dancei containsi symbolism,i suchi asi respecti fori elders,i hopesi fori happiness,i unity,i andi blessings.i Throughi thisi dance,i thei Bataki Tobai peoplei alsoi maintaini ai spirituali connectioni withi theiri ancestorsi andi strengtheni theiri culturali identityi ini thei facei ofi globalization.i Thisi studyi examinesi thei Tor-tori dancei throughi thei lensi ofi thei theologyi ofi hope,i whichi revealsi thei profoundi meaningi ofi hope,i protection,i andi blessingsi conveyedi throughi eachi movement.i Thei dancei alsoi reflectsi spirituali communicationi thati connectsi humansi withi Godi andi thei universe.i Asi parti ofi ai traditioni stilli relevanti ini thei moderni era,i Tor-tori noti onlyi preservesi culturali valuesi buti alsoi becomesi ai symboli ofi pridei fori thei Bataki Tobai community.i Byi maintainingi thisi tradition,i theyi introducei Indonesia'si richi culturei toi thei worldi whilei alsoi strengtheningi sociali tiesi withini theiri community.

In the article titled "Mandok Hata on New Year's Eve: Reflecting on the Meaning of Forgiveness in Batak Culture and Christian Teachings (Colossians 3:13)", the author uses a qualitative approach through the analysis of literature related to Mandok Hata and forgiveness. The Mandok Hata ritual on New Year’s Eve reflects spiritual and social values, where the Batak Toba community apologizes to each other, strengthens family ties, and creates an atmosphere of reconciliation. The author asserts that forgiveness in Christian teaching, as an unconditional gift of God, is internalized in this practice. This article shows that forgiveness and Mandok Hata are complementary, encouraging social and spiritual harmony, as well as starting the new year with a clean and loving heart.

This research explores the theological and economic value of Ulos as one of the local wisdom of the Batak people. Ulos, which is a traditional woven cloth, not only functions as body protection, but also contains rich symbolic meaning in various traditional ceremonies, reflecting love, prayer and hope. This study emphasizes the role of Ulos in reflecting Gospel values, such as love and salvation, and links them to theological responsibility in the context of economic activity. This research uses a qualitative approach with a case study method, which involves interviews and observations of Ulos craftsmen. The main focus is on the challenges this tradition faces in the modern era, while highlighting the need to empower artisans to utilize digital marketing. In this way, Ulos is understood as a means of preserving local culture as well as enlivening the values of the Kingdom of God in society.  

The dance work entitled Malungunjei’s is a new work that develops the mangunjei movement motif in one of the Manduda dance motif movements. Malungunje’si comes from one of the names of the Batak Simalungun dance motifs, namely mangunjei. Mangunjei is a movement of both hands crossed in front of the chest and both hands on the left and right sides by turning the palms of the hands. The theme of this dance work is non-literal, because the presentation of this dance work is a development or exploration of the essence of the Mangunjei motif by utilizing intensity, large volume, and wide space for movement. Malungunjei's work is a group choreography consisting of three female dancers and two male dancers, a total of five dancers who will be composed in a large group composition and a small group by paying attention to the arrangement of parts. The costumes in this choreography use hiou material and the choice of colors is more on red, black and white, all three are colors used in every Batak Simalungun traditional activity. The dance music is formatted in MIDI with patterns resulting from the development of the Batak Simalungun gonrang. This work uses the exploration method as an initial part in developing the creativity of the creation process, improvisation to find movements by chance or spontaneously, composition to arrange the movements that have been obtained, and periodic evaluation and correction of the process.

The planning for a Culinary Arts Gallery in Binjai City is intended as a forum for culinary and cultural diversity in Binjai City to be better known and developed. Binjai City is a city with various ethnicities and cultures in it. This cultural diversity comes from the city's residents, including tribes; Malay, Toba Batak, Karo, Chinese, Javanese, and other tribes. The cultural diversity of the city of Binjai has resulted in the growth of various cultural characteristics in the form of culinary specialties in the city of Binjai such as tau kua heci and Binjai's typical rambutan cake which gives the city its identity. Furthermore, the cultural and culinary diversity of the city of Binjai has the potential to be developed in terms of economics and tourism. Therefore, it is necessary to have a planning study for a Culinary Arts Gallery in Binjai City that can accommodate the culinary arts of Binjai City so that it is easier to introduce it to the wider community in the form of a Culinary Arts Gallery. This plan is intended to accommodate culinary activities and functions as a forum for arts and cultural activities for the people of Binjai City.  

This study aims to examine the application of mathematical concepts, such as proportion, and symmetry, in traditional Batak house architecture through an ethnomathematics approach. The method used is a literature study, where data is obtained from various written sources, such as books, scientific journals, and related articles. The analysis was carried out by content analysis, namely by identifying and categorizing the main themes that appear in the literature, then synthesized to understand how Batak local wisdom reflects the application of mathematical concepts in the design and construction of traditional houses, especially Bolon houses. The results of the study indicate that the Batak people traditionally apply mathematical principles in creating strong, aesthetic, and symbolic building structures, and are relevant to their cultural values. This study reveals that the concept of ethnomathematics plays an important role in understanding the relationship between mathematics and local culture.

This research aims to describe and analyze the phenomenon of code switching and code mixing used by speakers in the Faculty of Languages ​​and Arts (FBS). This research is a qualitative descriptive research. The subjects used in this research were students and students in the Faculty of Languages ​​and Arts (FBS). The object of this research is speech about the use of code switching and code mixing used in everyday communication.  The data collection techniques used in this research are direct observation, interviews and recording techniques. The results of this research show that the code switching and code mixing that occurred was Javanese, Batak, English and Indonesian. The types of code switching found were Indonesian to Batak, from Indonesian to Javanese, and from Indonesian to English and vice versa. The types of code mixing found are code mixing in and code mixing out using Indonesian, English and Javanese with word forms and expressions.

This research aims to describe and analyze the phenomenon of code switching and code mixing used by speakers in the Faculty of Languages ​​and Arts (FBS). This research is a qualitative descriptive research. The subjects used in this research were students and students in the Faculty of Languages ​​and Arts (FBS). The object of this research is speech about the use of code switching and code mixing used in everyday communication.  The data collection techniques used in this research are direct observation, interviews and recording techniques. The results of this research show that the code switching and code mixing that occurred was Javanese, Batak, English and Indonesian. The types of code switching found were Indonesian to Batak, from Indonesian to Javanese, and from Indonesian to English and vice versa. The types of code mixing found are code mixing in and code mixing out using Indonesian, English and Javanese with word forms and expressions.

Inheritance law is a law that regulates the transfer of assets left by a deceased person and its consequences for his heirs. Inheritance law is one element of customary law in Indonesia. The patrilineal principle, in which inheritance prioritizes the male lineage, is upheld in Batak inheritance law. According to Batak customary law, men and women are treated differently. The type of research is normative juridical. The data source is a secondary data source. The nature of the research is descriptive analytical. Data collection techniques are literature studies and document studies. Data analysis uses a qualitative approach method. The purpose of this study is to determine the influence of the Batak customary law system as a source of inheritance law in Indonesia, and to determine the implementation of Batak customary law on inheritance law in Indonesia. The inheritance system in Batak society adheres to the Patrilineal Principle. In this principle, the position and influence of men in Batak customary inheritance law are very strong. According to civil law, inheritance is defined as a set of legal provisions that regulate the general legal consequences in the field of property law arising from a person's death. Based on this theory, it can be concluded that the position of Batak boys and girls in the inheritance distribution system and the application of customary law in the distribution of inheritance for boys and girls is in harmony. The Batak Toba customary inheritance law is the basis for the distribution of inheritance in its unique society. Its teachings that include inheritance flowing through the male line are cassation and dakdanak. According to the Batak Toba inheritance law, this uniqueness gives the status of first heir to the eldest son of the family, thus giving him his own identity. The customary inheritance law system in Indonesia generally tends to follow positive legal norms, although the principle of dakdanak emphasizes more on justice in the distribution of inheritance. However, when the legislation on Batak Toba customary inheritance is included in the framework of affirmative legislation, the situation becomes complicated. The principles of positive law that respect women's inheritance rights, especially those related to inheritance of movable property, conflict with the Batak Toba customary law system which automatically inherits property to sons from the paternal line. Positive law attempts to take this understanding into account, but there are still potential problems due to the fundamental differences between the two legal systems that must be resolved.

Exploration of ethnomathematics in the context of flat geometry, especially triangles, in traditional Batak Toba clothing, is an interesting and important study. This study aims to reveal the relationship between mathematical concepts and local culture, and how geometric elements can be found in the design of Sortopi traditional clothing. This research method uses a qualitative approach with data sources, namely library studies, from several literature reviews according to the topic and purpose of the study. The results of the study show that Sortopi is a complement to traditional Batak clothing used by men as a crown or headband. The shape of Sortopi contains elements of isosceles triangle flat geometry, thus showing that cultural elements are inseparable from mathematics.

This research aims to discuss sinamot in the Toba Batak tradition and find out that sinamot is a social stratification of the Toba Batak traditional community in Amborgang Village, Siempat Nempu sub-district, Dairi Regency. Method The research used is qualitative research with a descriptive approach. The author uses data collection techniques include observation, interviews and documentation. Based on research that has been carried out, the author obtained the results that the meaning of sinamot in the Toba Batak ethnic group is marriage payments in the form of money and wealth given by the paranak (male) to the parboru. (Woman). Furthermore, based on research, the function of ancient sinamot among the Toba Batak ethnic group was to Guarantees women’s rights in the form of property given as capital for the bride and groom when they marry, while the function of sinamot today in the Toba Batak ethnic group is a means of payment used to finance traditional wedding parties. Changes in the function of sinamot in the past in the Toba Batak ethnic group have changed, seen from its form which has changed into money, its function is to finance wedding parties and the process of giving sinamot is determined based on the considerations of both families. Future bride and groom. The conclusion shows that the form of sinamot evolved from valuable possessions changed Form into money. The determination of the number of sinamot is carried out at the stage of the marhata sinamot traditional event.  As time goes by, the tradition of giving sinamot to the Toba Batak ethnic group in ancient times has changed its function in the present day so that sinamot is no longer aimed at women but is given to the woman’s parents through a negotiation process between the two familie.

This study investigates the influence of Koinonia (fellowship), Diakonia (service), and Marturia (witness) on congregational satisfaction at HKBP Cijantung Church. Through a mixed-methods approach combining quantitative regression analysis and qualitative theological reflection, the research explores how these dimensions contribute to members' spiritual fulfilment and overall satisfaction within the church community. Statistical findings reveal a significant positive correlation between active engagement in fellowship activities, service-oriented initiatives, evangelistic efforts, and higher levels of congregational satisfaction. Theological insights underscore the biblical foundations of Koinonia, Diakonia, and Marturia, highlighting their role in shaping church identity and mission. Practical implications suggest enhancing these dimensions to foster community bonding, address social needs, and empower members in their faith journey. This research contributes to understanding the integral role of spiritual practices in church life and offers insights for church leaders seeking to cultivate vibrant, spiritually enriching communities.

Batak Toba is one of the many ethnicities that exist in Indonesia as well as having unique cultures especially regarding to ceremonies and family especially when it comes to holding death ceremonies, in Batak Toba culture they have many. It is due to the fact that culturally and historically they are used to live under the circumstances of different status in the community. As modern as it gets, the death ceremony is still being held in its traditional ways with different ceremonies for different person according to how many families they have. Culture certainly influenced a lot in a community to the oral tradition by saying phrases and idioms that may sound different to another community from different background. This paper is intended to demonstrate the technical meanings of idioms that are commonly used in Batak Toba’s death ceremonies using semantics-cognitive study. This paper used a descriptive-quantitative approach with also the study of library study. The idioms that are written in this paper is searched from asking relatives who are of Batak Toba origin as well as from books, journals and several website articles.

The research was carried out with the title "Analysis of Batak Language Code Mixing When Learning Indonesian in Class The use of code mixing is the Batak regional language. The aim of this research is to determine the main causes of the use of code mixing during learning. This research methodology is a qualitative descriptive method. Data was obtained from class X students of YAPIM Brand High School and the results of interviews from Indonesian language teachers. Data collection techniques were carried out by interviewing, recording and taking notes. The results of this research are forms of code mixing in teacher and student conversations in Indonesian language learning in class X SMA YAPIM Brand, namely: a. Use of Toba Batak language code mixing, b. There are 76 code-mixed data, the forms of code-mixing use are 13 code-mixes of word insertion, 17 phrase insertions, 46 clause insertions, word and sentence insertions. Factors causing code mixing are: a. Students' proficiency in speaking two languages, including the Toba Batak regional language and Indonesian, b. Social environment, c. Contextual situation. However, Indonesian language interference is not eliminated by the presence of the regional language, it's just that students sometimes focus more on using the regional language instead of being in context when speaking with fellow students.

Research objectives: 1) to determine whether there is a difference in self-resilience levels among Batak students based on gender, 2) to identify factors influencing the resilience of transient students, 3) to assess the level of self-resilience between male and female students, 4) to identify low-scoring resilience scale items that can be proposed as counseling topics. This study employed a quantitative approach with a comparative research design. Data collection utilized a survey method involving 60 respondents, comprising 30 male and 30 female Batak students at Sanata Dharma University. The validity test confirmed 60 valid items out of 72, and reliability was established with a Cronbach's Alpha of 0.756. Data analysis included an Independent Sample T-test to examine differences. The findings revealed: 1) no significant difference in resilience levels between male and female students 2) the resilience levels among male students were categorized as very high (17%), high (73%), and moderate (10%), 3) while female students were categorized as very high (17%) and high (83%), 4) several resilience scale items were identified as scoring low, suggesting areas that could benefit from counseling interventions.

This research aims to describe the cultural values ​​reflected in the lyrics of the Onang-onang songs of the Mandailing Batak tribe. Malikussaleh University Indonesian Language Education Study Program, 2024. The method used is descriptive qualitative. Data collection techniques in this research are interview techniques, listening and observing techniques. The data used in this research are the lyrics of the Onang-onang songs of the Mandailing Batak tribe which contain cultural values. The data sources for this research were 4 people from the Mandailing Batak tribe. Data analysis in this research is data collection, data reduction, data presentation, and drawing conclusions. Based on the research results, it was found that 38 cultural values ​​were reflected in the lyrics of the Onang-onang songs of the Mandailing Batak tribe. The cultural values ​​in the lyrics of the Onang-onang songs of the Mandailing Batak tribe are divided into 5 types of cultural values. (1) the nature of human life was found in 8 data, (2) the nature of human work was found in 9 data, (3) the nature of human time was found in 9 data, (4) the relationship between humans and nature was found in 1 data, (5) the relationship with humans 11 data were found.