MUDAR HALAK HAMI
THE BLOOD OF OUR PEOPLE
TRIGGER WARNINGS.
The list of potentially triggering subjects that one might find in both this blog and the Twitter account are as follows:1. Gore
2. Depictions of pre-colonial/tribal occult rituals of the Batak civilization
3. Violence, both physical and verbal
4. Blood
DO NOT INTERACT.
There will be no tolerance for any form of bigotry from the writer of this original character. Any blog and/or person that have, are involved in, engaging with, and spewing racism, sexism, discrimination towards the LGBTQ+ community, and other upsetting behavior towards people of any race, ethnicity, gender, sexual orientation, and creed will be blocked immediately.There are absolutely no exceptions to this rule.
SHIPPING.
This account will be multiship, and the writer expects there to be a well-established chemistry between the muses before proceeding. Option for singleshipping is on the table, but the writer will only consider it with writers he is familiar with.
BIO.
FULL NAME: Francis Neubronner Amantaraja Gunungmulia
NICKNAME(s): Francis, Amantaraja [mainly used by people in his extended family circle]
D.O.B.: March 12th
AGE (APPROX.): Early 30s
SPECIES: Homo-Magi
GENDER: Cisgender male
PRONOUNS: He/Him/His
ETHNICITY: Batak Toba
RACE: Asian (Southeast)
NATIONALITY: Indonesian
OCCUPATION: Anthropologist, lecturer, occult dabbler
FACECLAIM:
1. Dylan Dog
2. Fabian Gray (Five Ghosts)
3. Though it would be rare, in the event that necessitates the use of GIFs, the live-action faceclaim would be of Indonesian actor, Rio Dewanto.
WHO HE IS AND HOW HE CAME TO BE.
Within the indigenous Toba Batak society, few surnames carry as much cultural capital and historical significance as the Gunungmulia clan. Although relatively small in number compared to other marga groups, the prestige and social prominence associated with this lineage are well established. Contemporary members of the clan frequently occupy influential roles within Indonesian society, including positions in the judiciary, government, military, medicine, law, and clergy. The surname "Gunungmulia" has become synonymous with professional excellence and elite status.Beyond their worldly achievements, the Gunungmulia are also deeply revered within the esoteric and spiritual traditions of the archipelago. Their name is recognized across a wide geographical and cultural spectrum—from Lhokseumawe in the west to Jayapura in the east—by practitioners of indigenous spirituality, including shamans, traditional healers, and occultists.
According to oral tradition, Si Raja Batak—the semi-mythical progenitor and priest-king of the Tapanuli region—conferred sacred knowledge upon his descendants, enabling them to access a form of supernatural power believed to mirror the capabilities of the deities. While many of his heirs reportedly embraced this power openly, Raja Gunungmulia I is said to have pursued a path of seclusion. He founded a village in a remote valley, where he and his followers withdrew from the external world in order to preserve their spiritual traditions and safeguard their esoteric knowledge from potential external threats.This decision would later prove prescient. The advent of German and Dutch missionary activity in the region, accompanied by the expansion of Islamic influence through the Paderi movement from West Sumatra, brought significant socio-religious transformation to Tapanuli. During this period, exacerbated by a devastating cholera epidemic, many indigenous Batak clans were either forcibly converted or voluntarily assimilated into new religious systems, resulting in the widespread loss of ancestral spiritual practices and arcane knowledge. The Gunungmulia clan, however, remained largely insulated from these disruptions, due in part to their geographic isolation and continued reliance on inherited mystical practices.Historians and cultural anthropologists often refer to this era as the “Hundred Years of Isolation”—a period during which the Gunungmulia maintained strict separation from colonial and religious incursions. Nevertheless, historical accounts and clan records suggest that members of the community periodically engaged with the broader nationalist struggle, dispatching individuals to assist Indonesian independence movements while still upholding their cultural and spiritual autonomy.The enduring legacy of the Gunungmulia clan reflects a broader narrative of indigenous resilience and cultural preservation in the face of colonial, religious, and epidemiological pressures. Their story offers valuable insights into the interplay between traditional authority, spiritual heritage, and modern state formation in Indonesia.
The period commonly referred to as the “Hundred Years of Isolation” came to a formal conclusion in 1970, when Soripada Gunungmulia, the reigning Sahala Hadatuon (ritual and spiritual leader) of the Gunungmulia clan, declared it was time for the lineage to re-engage with the outside world. His decision marked a pivotal transition in the clan’s history—from guarded seclusion to strategic participation in modern national and global affairs. Soripada envisioned a role for his people in shaping sociopolitical trajectories beyond their ancestral valley, utilizing not only their considerable material resources but also the esoteric knowledge preserved through generations of isolation.This new phase in the clan’s history was characterized by the emergence of several Gunungmulia descendants in high-ranking positions within Indonesian and international political spheres. Oral accounts and biographical narratives suggest that some individuals may have drawn upon their inherited mystical traditions to enhance their leadership and influence, though these claims remain largely unverified in the historical record.Concurrently, the clan underwent a process of religious transformation. A significant number of its members adopted Christianity—most notably Lutheranism—as part of a broader effort to integrate into the modern Batak socioreligious landscape, which had been heavily shaped by European missionary efforts since the 19th century. One of the most prominent examples of this shift is Halomoan Gunungmulia, the son of Soripada. Halomoan converted to Christianity during his academic tenure in the United States, specifically at Metropolis University, where he studied psychology. In 1989, at the age of nineteen, he formally underwent baptism, an act which facilitated his adaptation to the predominantly Protestant cultural environment of North America.It was during his time at Metropolis University that Halomoan met Clarie Anne Batubara, a fellow Batak student pursuing a degree in medicine. Anne's family had emigrated from Indonesia during the anti-communist purges of 1965, a period of political upheaval which had led them to distance themselves from their Batak heritage. Despite their differing backgrounds, the two developed a strong personal connection. Halomoan later described their first meeting as “love at first sight,” while Anne recalled—somewhat humorously—her initial difficulty in pronouncing his name.Their relationship matured over the course of five years, culminating in marriage. Shortly thereafter, Anne gave birth to their first and only child: Francis Neubronner Amantaraja Gunungmulia, a name that reflects the interweaving of familial lineage, diasporic identity, and the merging of traditional and modern influences.
From an early age, Francis Neubronner Amantaraja Gunungmulia was groomed to embody the spiritual and intellectual legacy of his lineage. Even before acquiring basic developmental milestones—such as walking or reciting multiplication tables—he had already begun training in meditative techniques aimed at attuning himself to what his elders described as “the strings of reality” flowing through the material and immaterial realms. By the time he entered formal education, Francis had commenced instruction in mossak, the traditional Batak martial art, which he practiced rigorously after school hours.In line with the clan’s post-isolationist vision of reintegration into broader society, Francis’s parents chose to enroll him in public educational institutions rather than private or exclusive academies. This decision, unbeknownst to Francis at the time, was partly strategic—an effort to cultivate the image of a humble, old-money family with populist sensibilities. However, the outcome of this choice extended far beyond image management. Immersion in a diverse social environment proved to be a formative influence on Francis’s worldview, especially in relation to the role of magic within society.While the dominant perspective within the Gunungmulia clan emphasized the exclusivity of magical knowledge—viewing it as a hereditary privilege to be guarded by those “worthy” of its use—Francis came to reject this hierarchical stance. Instead, he adopted a more egalitarian and intercultural view, advocating for the open study and dissemination of arcane practices from diverse traditions for the collective benefit of humanity. His position placed him at philosophical odds with many in his family, whose insular attitudes had been shaped by generations of isolation and defensive secrecy.Tragedy, however, is no respecter of power or pedigree. At the age of seventeen, while vacationing with friends in Miami, Francis received news of a devastating event: the Gunungmulia family estate had been attacked by an unknown assailant. Though the identity of the perpetrator remained officially undisclosed, the nature of the attack—marked by intricate spiritual and magical mechanisms—indicated specialized arcane knowledge. Both of Francis’s parents were killed in the incident, reportedly by a begu ganjang, a malevolent spirit whose summoning had long been outlawed in North Sumatra. This prohibition stemmed from a historic intercommunal agreement involving indigenous leaders (including Johannes Gunungmulia, Francis’s paternal uncle), the Diocese of Medan, and regional governmental authorities acting under the auspices of the Indonesian state.This loss catalyzed a major shift in Francis’s trajectory. In mourning and seeking distance, he left Indonesia and enrolled at Yale University, where he pursued a degree in Anthropology. Even during his undergraduate studies, he began drafting what would later become his magnum opus: a comparative ethnographic account of mystical practices across Asia. Drawing on collaborations with fellow Asian students and informed by postcolonial theory—especially the work of Edward Said—Francis sought to deconstruct orientalist misrepresentations of Eastern spiritual systems. His work challenged prevailing narratives and called attention to the epistemic violence inflicted by colonial scholarship on indigenous knowledge systems.Earning both his master’s and doctoral degrees from Yale, Francis eventually returned to Indonesia as an independent researcher. His academic and public work, while celebrated in international circles, was frequently met with controversy at home. In particular, his efforts to re-legitimize indigenous mystical practices positioned him in conflict with segments of Indonesia’s conservative Muslim majority, who often accused him of promoting heresy and undermining religious orthodoxy. Despite these challenges, Francis has continued to engage in his research with the aim of reclaiming and rehabilitating marginalized spiritual traditions within the context of modern scholarship and public discourse.
In the traditions of ancient Batak Toba, there are several branches of arcane knowledge that magic wielders can learn.Those branches of magic are:1. Rasun dohot Tawarna
The power to create, shape and manipulate poisons and poisonous substances. For the sake of clarity: poison, toxin, and venom are terms for any substance that injures the health or destroys life when absorbed into the system: poison is the general word, toxin is a poison produced by an organism (plant, fungus, animal); it is especially used in medicine in reference to disease-causing bacterial secretions, venom is especially used of the poisons secreted by certain animals, usually injected by bite or sting.2. Mangaramal
The power to acquire information using sight outside the normal range of detection about an object, person, location, or physical event. Usually, they can also do so without the aid of their vision, allowing them to act when they are unable to use their eyes. HE would be able to detect beings/entities normally completely undetectable, like spiritual and psychic beings. Additionally, he can perceive sights and visual sensations from other dimensions and from past events, future events, or locations that are currently outside the range of normal human senses or vision. This also means that he can receive optical/visual sensations (i.e. itchy eyes, crying/watery eyes, rolling eyes, sharper vision, rapid blinking, blurry vision, blindness) from things outside the normal range of perception.3. Martonggo
The power to cast spells, which are formulae for producing specific magic effects. Such formulae are often a series of magic words and incantations, but he, can also take the form of specific thoughts, gestures, rituals, etc.4. Pagar
Defensive skills that are enhanced by magical powers, allowing them to block, parry, dodge, etc. with the power of magic. This is different from reinforcement magic since its magical abilities are made for reinforcing things which can lead to better defenses, while this power uses magic to defend things, without necessarily reinforcing or hardening anything.5. Pamodilan
The power to attack using magic that allows its users to release/use magic to attacks of various shapes and/or intensities, either projected, used as a part of melee attacks, etc., from huge rays of pure magical energy that can knock over or even obliterate dozens of targets, or slightly singe them.
Besides magical powers, Gunungmulia was also trained in hand-to-hand combat. This results in him possessing such skills:6. Advanced Mossak
A distinct form of Pencak Silat native to the Batak people that focuses more on armed combat, employing such weapons as the spear, single-edge blade, and a short-bladed knife known as the Raut. The most common target is the opponent's midsection. Unarmed techniques are derived from silek Minangkabau, as the kicks and footwork are well-suited to the mountainous Batak country.
ALL HIS ENGINES. . .
This is where Francis's story and character is at currently. Although the writer already has a certain path he wishes to go through with this OC, collaborations with others in the DCRP verse is always sought after.If both parties consented, another writer's muse can be added into this OC's lore, and thus be considered a main moving forward.
I. ...THE EYES OF MEN ARE TURNING, TODAY AS IN THE AGES LOST TO SIGHT.