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This study examines the cultural diversity of the Batak people in North Sumatra through a systematic literature review of three core pillars: language, traditions, and social systems. Findings reveal significant inter-sub-ethnic variations (e.g., Toba, Karo, Simalungun), including linguistic diversity (V-S-O structures in Toba vs. complex affixation in Karo), distinct rituals (such as Saur Matua and Manulangi Natuatua), and kinship systems rooted in the Dalihan Na Tolu philosophy. Amid positive dynamics like digitalization of traditional arts (Tortor Martonun) and gender transformations, Batak culture faces critical threats: symbolic desacralization (commodification of ulos textiles), kinship disintegration (atomization of Dalihan Na Tolu due to urbanization), and erosion of transcendental knowledge (extinction of Hata Andung rituals). The study recommends a community-based participatory research (CBPR) preservation model, integrating local content curricula and geographical indication certification. A key limitation is the literature bias toward the Toba sub-group, necessitating urgent comparative studies across sub-ethnicities and analysis of digital media’s impact on cultural transmission.

The creation of this artwork was inspired by the artist, who is a native of the Batak Toba tribe from Pollung District, Humbang Hasundutan Regency. This area is known as a horse breeding region, which produces waste in the form of horsehide scraps. This waste is then utilized as an alternative medium for painting. The idea for the artwork was inspired by traditional Batak Toba games rich in cultural value. This research aims to visualize the form, historical background, and function of traditional Batak Toba games through paintings. In the creation process, horsehide and oil paint were used as media. Each painting depicts the visual form of the traditional game with a simple approach yet still reflects the characteristics and meaning of the games. The method of creating the artwork is based on the stages described by Hedriyana, which include five stages: preparation, elaboration, contemplation, the creation process, and completion of the artwork. The final result of this research is a series of paintings with various titles, as the author's visual interpretation of traditional Batak Toba games.

This creation aims to design characters based on mythological figures from the origin story of the Batak tribe using the visual approach of the seinen manga art style. Batak mythology, which is rich in cultural values and ancestral narratives, is explored through a visual style that resonates with contemporary audiences. The seinen manga style is chosen due to its realistic, emotional, and thematically mature characteristics, making it appropriate for depicting traditional myths without diminishing the respect for cultural beliefs and values. The methods applied in this character design process include literature studies on Batak mythology, visual analysis of the seinen manga style, and concept exploration through stages of digital art creation. The main characters depicted are Debata Bataraguru, Debata Soripada, and Debata Mangalabulan, accompanied by traditional attributes that represent the cultural values of the Batak tribe.

The case of young couples at the beginning of marriage still choose to live in the same house with their parents, especially from the husband's side, so that the wife is also required to follow her husband to live with his parents, in this case the in-laws for the wife, so that it can trigger household problems that encourage the in-laws to interfere in it. This study aims to determine the type of interpersonal conflict between daughters-in-law and mothers-in-law who live in the same house in the Batak Toba tribe in Situmeang Hasundutan Village, Sipoholon District and the causes of "sanding" between daughters-in-law and mothers-in-law who live in the same house in the Batak Toba tribe in Situmeang Hasundutan Village, Sipoholon District and How is the stereotype of society towards sanding between daughters-in-law and mothers-in-law who live in the same house in the Batak Toba tribe in Situmeang Hasundutan Village, Sipoholon District. This study uses a qualitative method with a descriptive approach. Data collection was conducted through direct interviews with informants; daughter-in-law, mother-in-law, husband, traditional leader, community. Descriptive analysis technique was conducted to analyze the “Case of “Sanding” Between Daughter-in-Law and Mother-in-Law Who Live in the Same House in the Batak Toba Community in Situmeang Hasundutan Village, Sipoholon District, North Tapanuli Regency”. The results of this study indicate that in the Batak Toba community in Situmeang Hasundutan Village, the conflict between daughter-in-law and mother-in-law is seen as a natural thing that is unavoidable, because there are several factors that occur, namely several types of conflicts that occur: Role conflict, Communication conflict, Cultural value conflict, Personality conflict. There are 2 Stereotypes of the Batak Toba community in Situmeang Hasundutan Village towards daughters-in-law who live in the same house with their mothers-in-law, namely positive stereotypes and negative stereotypes. Positive stereotypes: Role as a household manager, Guardian of customary values, Helping each other with household chores. Negative stereotypes: Intergenerational conflict, feelings of being pressured or unappreciated, lack of privacy.

The Batak tribe has several sub-tribes, namely, Toba, Mandailing, Pakpak, Angkola, Simalungun and Karo. Each sub-tribe has its own local church except the Mandailing Batak which joined the Angkola Batak. Of all the Batak sub-tribes, the Toba Batak is the most dominant sub-tribe compared to the others. Due to the large number of people from the Toba Batak sub-tribe, HKBP as the Toba Batak tribal church has the most people compared to other sub-tribes. Not only among the Batak sub-tribe, HKBP is also the largest church denomination in Southeast Asia. This research examines the collaboration between Toba Batak culture and the HKBP church. The research location was carried out in the overseas area and also the area of ​​origin of the Toba Batak sub-tribe. The research method used was qualitative. Data sources were obtained through interviews and literature studies. Data collection techniques in this research are by observation, interviews, literature study and document study. The theories used are postcolonial theory and hegemony theory. The research results show that Toba Batak culture is very collaborative with the HKBP church. On the other hand, the HKBP church is very collaborative with Toba Batak culture. Between culture and the HKBP church there is a relationship that is mutually supportive and mutually beneficial.

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.

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.

Batak Toba is a tribe with strong customs in Indonesia. One of the applicable values ​​and norms is regarding the process of dividing inheritance among descendants. The existence of male descendants in Toba Batak society is very important to continue the clan. However, not all family members have male offspring. So, the tradition of buying clan (manuhor clan) emerged to overcome this. This phenomenon gives rise to differences in the distribution of inheritance for biological male descendants and male descendants of the clan. This writing provides an understanding of the legal review of the process of dividing customary inheritance for biological male descendants and sons belonging to the clan in Batak Toba. This problem will be studied using normative methods with the perspective of Toba Batak traditional inheritance law through legal studies, journals and research that has been carried out by previous researchers. This writing discusses the implementation of inheritance distribution between biological sons and sons who bear the clan in Batak Toba based on previous research analysis and community customs. The originality of this research explains the role of customary inheritance law that applies in the Toba Batak community in the process of dividing inheritance between biological sons and sons of the clan by showing the similarities and differences that occur.    

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 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.    

This research aims to analyze BIPA teaching materials by including the local culture of North Sumatra. This research uses a descriptive qualitative approach. Data collection techniques include documentation and data sources from BIPA teaching materials which include the local culture of North Sumatra.   The data analysis technique uses the concept of Prastowo theory. The results of this research are BIPA teaching materials with Angkola Batak ethnic culture really help foreign language speakers in understanding Indonesian with the cultural nuances of the Angkola Batak ethnic tribe. This can be seen from the material which is prepared systematically and structured.    

This research aims to analyze BIPA teaching materials by including the local culture of North Sumatra. This research uses a descriptive qualitative approach. Data collection techniques include documentation and data sources from BIPA teaching materials which include the local culture of North Sumatra.   The data analysis technique uses the concept of Prastowo theory. The results of this research are BIPA teaching materials with Angkola Batak ethnic culture really help foreign language speakers in understanding Indonesian with the cultural nuances of the Angkola Batak ethnic tribe. This can be seen from the material which is prepared systematically and structured.    

In Indonesia, ethnic and cultural diversity provides its own color in the dynamics of political participation, including the Batak tribe which has unique cultural and social characteristics. Jl. Taud Siderojo in Deli Serdang Regency is one of the areas inhabited by the Batak community. The Batak people are famous for their spirit of togetherness (dalihan na tolu), courage and openness in expressing opinions. These cultural values ​​are very influential in various aspects of life, including politics. Batak youth in this region are not only the successors of tradition and culture, but also important actors in local and national political processes.

Writing article This aim for describe one​ uniqueness culture in the Province​ North Sumatra ( North Sumatra ) to be precise Toba Batak tribe . The Toba Batak community has one characteristic typical area namely the unique Toba Batak House start from facet color , shape , style until meaning . Research on articles This use procedure study qualitative as qualitative refers to technique data collection in the form of stories , pictures , stories without contain numbers and values​​ mathematics and statistics . The Toba Batak House is House custom Toba Batak people who have meaning in each its shape and what it describes How variety values The noble who is in the house custom traditional the . that value own meaning  as guidelines life in something association between individual . Toba Batak House only can found in Batak land and only the Toba people who own it , no can even found in other areas namely Karo Batak, Simalungun Batak , Pakpak Batak , and Mandailing Batak . The Toba Batak House is called public as House bolon , have Lots message stored in it in each part the building there is function utility to the meaning of the message contained in it , which makes it Toba people proud have one​ characteristic typical uniqueness area . Bolon which has big meaning This be one​ showing evidence​ that Toba Batak houses have big size .​ 

This research is motivated by the existence of an organization that does not accept or reject ulos in Toba Batak traditional activities, namely the Jehovah's Witnesses Tarutung congregation, where most of its members are people from the Toba Batak tribe. Jehovah's Witnesses in the Tarutung congregation have a different view from the non-Jehovah's Witness Toba Batak community regarding ulos. The aim of this research is to find out how Jehovah's Witnesses in the Tarutung congregation perceive the giving of ulos in Toba Batak traditional activities in Tarutung. This research uses a qualitative research method with the research approach used, namely the ethnographic research method. The data collection techniques used were observation, interviews and documentation. The results of the research show that Jehovah's Witnesses from the Tarutung congregation do not accept ulos in Toba Batak traditional activities because they view ulos as containing spiritual values that can bless human life and this is contrary to Biblical principles. However, Jehovah's Witnesses can receive or give ulos if it is simply given as a gift without having to give it in a manner that is in accordance with Batak customs. Jehovah's Witnesses in the Tarutung congregation have a good relationship with the community who receive ulos in Toba Batak traditional activities in Tarutung.    

Simalungun is one of the ethnic groups that maintains aspects of its culture. Ahap, which has become an identity for the Simalungun people, initially had positive aims and had a positive impact. According to the Simalungun people, Ahap has enormous power to determine human behavior. GKPS Tarutung is proof of the large number of Simaungun people who live in an area where the majority of the population is the Toba Batak tribe. Ahap became an important factor in the history of the founding of the Simalungun Protestant Christian Church (GKPS) Tarutung. The research aims to find out the meaning of Ahap for the Simalungun people of the Tarutung diaspora and to what extent the value of Ahap is in the history of the founding of GKPS in Tarung. The approach used by the author in completing this paper is to use a descriptive approach, namely writing that describes the actual situation of the object under study. According to the actual situation during direct research, the data collected is not in the form of numbers but the data comes from manuscripts, interviews, field notes, personal documents, memos and other documents. According to St. Mardinus Sinaga, SH, Ahap as the initial trigger for the formation of the PKSTS Organization. This is evident from the fact that the PKSTS organization was started by a meeting between two young men from the Simarmata clan and the Purba clan, who talked about relatives and family from the Simalungun tribe.

Inheritance law is a regulation that regulates the legal position of the assets of a person who has died, which will later change hands to another person who has the right to receive the assets. Inheritance law in Indonesia applies 3 (three) types of inheritance law, namely customary inheritance law, Islamic inheritance law, and western inheritance law. In carrying out this inheritance system, in its implementation there are still several errors and unlawful acts committed by the parties, such as in decision NO. 537 K/Pdt/2017. In this decision, it was discovered that there were unlawful acts in the distribution of inheritance in the Batak tribe. The Batak tribe adheres to a patrilineal family system, which means that the bloodline is drawn from male parents or fathers, so that the position of fathers or men in traditional society can be said to be higher than women.

Communication becomes very important in people's lives, because with indirect communication we can understand the attitudes, behaviors and actions of the environment around us. Communication that occurs between the Batak and Javanese tribes that occurs is called intercultural communication which involves two or more people with different cultural backgrounds. Communication and interaction between Batak and Javanese tribes in Environment II Untemanis is intertwined with the process of understanding each other's differences. This study is intended to determine the pattern of intercultural communication between Batak and Javanese tribes in Environment II Untemanis, Losung Batu Village, North Padangsidimpuan District, Padangsidimpuan Regency, North Sumatra. This research uses qualitative methods with a descriptive approach. The subjects in this study amounted to 14 informants determined purposively, consisting of the head of ligkungan II Untemanis, traditional leaders / hatobangon, and Batak and Javanese people who were at least domiciled for 3-4 years. Data collection is carried out by interview, observation and documentation techniques. In analyzing data, this study uses data reduction, data presentation and conclusions. The results of this study show that communities in Environment II Untemanis coexist harmoniously through a process of adjustment and then accept each other's differences. In the process of communication and interaction these two tribes use mixed languages, namely Batak, Javanese and Indonesian. Despite having different cultural backgrounds, Batak and Javanese people in this environment live without any discrimination. The existence of high tolerance in Environment II Untemanis makes community life harmonious and open to each other. The pattern of communication that occurs between the Batak and Javanese tribes in this environment is a circular pattern. The creation of a circular pattern that indicates a reciprocal process due to supporting factors, namely the ability to communicate, mutual acceptance and respect between cultures, and the adaptability of the Batak and Javanese people.

Galang District Is One of the Administrative Areas of Batam City Formed Based on Law Number 53 of 1999 Established on October 4, 1999, Galang District Was Effectively Run After the Inauguration of the Galang Sub-District Head by Decree of the Mayor of Batam Number: Kpts 02/III. 2000 March 2, 2000. The area of ​​Galang District is 2,018.5 km2, consisting of 350.8 km2 of land and 1,667.7 km2 of sea, with a total population of 9,025 males and 8,021 females with a total population of 17,046. The Galang District area consists of 32 RWs and 83 RTs. When viewed based on ethnicity, the Galang sub-district area has at least several ethnic groups (ethnicities) inhabiting this area, namely Malays, Javanese, Flores, Buton, Banjar, Batak and other (ethnic) tribes. Sembulang Village is in the Galang District, Batam City, Riau Archipelago Province. The results of surveys or observations, at this location there is still a lack of socialization or counseling regarding the legality of technology-based businesses and marketing in the Kelurahan and RT/RW. The businesses in Galang District range from banana chips, onion chips, cakes to birthday cakes. The implementation of community service is carried out by counseling first and then providing assistance on the practice of the counseling. Availability of experts from Batam University Lecturers, and assistant staff from students, participants (community), local officials so that this Community Service activity is carried out.

The Toba Batak tribe has a distinctive fabric known as ulos. Toba Batak ulos have types depending on their uses. But in the modern era, especially among urban communities, very few people know the types and uses. Motivated by the success of Convolutional Neural Network (CNN) algorithm in image classification, this study will conduct a learning-based approach to classify 5 types of Toba Batak ulos (Ragi Hidup, Ragi Hotang, Mangiring, Sadum, and Sibolang). The process starts from data collection, data analysis, model building, model training, and confusion matrix. The dataset used is 1000 images with 80% training data, 10% valid data, and 10% test data. Convolution, maxpooling, dropout, flatten, and fully connected are the 5 layers forming the CNN model. The optimizer used is Adam with a learning rate of 0.001. The model generated in this study can detect Toba Batak ulos images at an accuracy rate of 94.00%.