Wedding Research Articles

Обряд «вопрошания имени» русской свадебной традиции как реликт похищения невесты

The aim of the study is to determine the origin and meaning of the ritual of “name questioning”, identified in several variants of the Russian wedding tradition during which the groom, bride, and several other individuals are required to state each other’s full names including their patronymics. This ritual could take place during the pre-wedding period, at the wedding ceremony itself, and in post-wedding customs. The paper presents a collection of materials on this aspect of wedding ritual, revealing the specificity of its connection to different stages of the wedding ceremony, its territorial prevalence, the participants involved, their kinship relationships, and their specific roles in the wedding event. The scientific originality of the study lies in collecting extensive material on this ritual, analyzing it using a comparative-historical approach, and drawing conclusions regarding its origins. The study showed that this ritual action represents a relic form of the bride abduction tradition once practiced among many peoples, including Eastern Slavs, which evolved into an agreement on marriage. This is supported by linguistic data – the etymology of the word ‘невеста’ (bride), derived from ‘неизвестная’ (unknown), and a number of peculiarities in ritual actions, such as the involvement of the “groom’s companion” acting as the equivalent of the best man at the Russian wedding.

Ornamental design of textile elements in the wedding decoration of horse among the Bashkirs

The area of this study includes the south-east of the Republic of Bashkortostan (Abzelilovo, Burzyan, Baimak, Beloretsk districts) predominantly inhabited by the Bashkir people. The chronological framework of the research spans the 20th and early 21st centuries, i.e. the time when horse wedding decoration was still used by the Bashkirs in some locations, attesting to preser-vation of long-standing ethnic traditions. The aim of this study is to analyse decoration elements of horse in the wedding cere-mony among the south-eastern Bashkirs in the 20th and early 21st centuries, including caparisons, saddle blankets, breastplates, bellybands, and cruppers. The source basis includes author’s fieldwork materials collected during in 2010, 2017–2019 and 2023, as well as archival materials, museum collections in the city of Ufa and rural school museums preserving rare exhibits. Standard scientific methods, such as comparative historical research, scientific description and analysis, have been used. Du-ring the collection of field materials, traditional ethnographic research approach was also used, including observation, photofixa-tion and in-depth interviewing conducted in the Bashkir language, which allowed us recording local names of the wedding horse decoration. Analyzed were ornamented caparisons, saddle blankets, breastplates, bellybands and cruppers as attributes of the Bashkir wedding ceremony in the south-east of the Republic of Bashkortostan. The festive horse decoration was part of a bridal dowry; the bride herself participated in its making. The bridal horse decoration in the wedding ceremony performed social, sac-ral and aesthetic functions. It was enriched with sacral signs and symbols to protect from bewitching and evil spirits. A young wife moved to husband’s house on her horse decorated for wedding accompanied by her husband, girlfriends and close rela-tives. Until the 19th century, the bride would have ridden astride, but already at the turn of the 20th century that would be quite a rare phenomenon. However, in some villages there were single cases of the observance of this rite even in the mid-20th century. It has been found that in the 20th century in the south-east of the Republic of Bashkortostan several types of wedding capari-sons, different in their ornaments, materials and techniques, were used. There were several types of appliqué and kuskar em-broidery. The altered form of the wedding horse decoration has been preserved until the early 21st century.

‘Legal Marriage is Paperwork Day’: Independent Celebrant-Led Wedding Ceremonies as a Critical Institutional Response to Changing Social Norms

Informed by a critical institutional perspective, in this article attention is turned to the choice to have an independent celebrant-led wedding ceremony in England or Wales. As these ceremonies fall outside the current legal framework, it explores how the decision to have a further wedding ceremony in addition to a legally binding wedding may indicate a weakening of legal marriage norms. Triangulating data collected from three focus groups attended by 19 celebrants, with seven semi-structured interviews with individuals who have had an independent celebrant-led wedding ceremony, two key themes are described. First, a mismatch between legal norms which expect marrying couples to take a passive detached role and an expressed desire for ceremonial autonomy including familiarity with the marriage celebrant. Second, a lack of awareness of what legal marriage involves and perceptions of legal formalities as akin to an administrative process which may be easing their separation from ceremonial rites perceived to be meaningful. Further studies with larger samples are needed to determine the extent to which personal and communal validity rather than legal validity constitutes the social institutional form of marriage.

PERSEPSI MASYARAKAT TENTANG TRADISI PAMOGIH DALAM PERNIKAHAN

The goal of marriage is to form a happy household and family in the context of sakinah mawaddah and warahmah families, which has implications for the benefit of the people. Each region has different wedding parties with their own characteristics in organizing them. The tradition of the Gunosari village community adds another way of arranging wedding ceremonies, namely, pamoghi. Traditions basically have a similar outline to offerings, begibeh (household furniture) and so on. Apart from the uniqueness of the term, this study also covers the process and its legal consequences. This research uses qualitative descriptive statistics and fieldwork. The results of this research show that the Pamogih tradition is a person's obligation to give items in a form such as necklaces, rings, dresses, and other household items agreed upon by both of them for celebrations, and these gifts are considered to have added value to society. This tradition is usually carried out before marriage ceremonies. Usually, goods are transferred after weddings. The legal consequences of violating or not following the Pamogih tradition include unfavorable opinions, slander, and community rejection.

Community Interpreting and Translation in Africa

In an increasingly interconnected world, the relevance of effective communication cannot be overemphasized. Nowhere is this more evident than in the diverse and linguistically rich continent of Africa. With over 2,000 indigenous languages spoken across its vast expanse, Africa presents unique challenges and opportunities for community interpreting and translation. As a matter of fact, community translation and interpretation is a daily occurrence in many African communities, from the newsreader who takes an article from Reuters or BBC and renders it in the local language, adding their own cultural twist, to the master of ceremonies at a traditional marriage ceremony between a couple from different ethnic/ language groups, to the agricultural extension officer whoneeds to translate his message of seedling management to a group of farmers who speaks a different language. In this editorial, we present selected papers from the ATSA conference on Community Interpreting and Translation in the African Context, exploring the significance of language empowerment and the bridging of linguistic divides.

The Administration of Customary Marriage in the Bakgatla Ba A Mocha Ba Marapyane

Marriage is administered differently within ethnic groupings of Batswana with each tribe observing and practising rituals and customs that are peculiar to it. This paper sheds light on the marriage customs of the Bakgatla ba a Mocha through its different phases, from its initiation, betrothal, the seeking of the hand of the woman’s hand in marriage through to the wedding ceremony. The research methodologies that will be applied are semiotics and moral philosophical didactics.

Pernikahan Adat Pepadun Perspektif Pendidikan Islam

This research explores the implementation of the marriage customs of the Lampung Pepadun community in the Sungkai Bunga Mayang clan from an Islamic education perspective. The research background reflects the complexity of Lampung traditional marriages, where traditional traditions and Islamic norms often blend. The traditional Lampung wedding ceremony in the Sungkai Bunga Mayang clan involves Rasan Sanak (elopement) and Rasan Tuho (parental consent). This research aims to analyze and describe the implementation of wedding customs, with a focus on compliance with the principles of Islamic education. The method used is descriptive qualitative research, describing the research object and analyzing it. This research is descriptive in nature which is analyzed qualitatively in order to describe or describe the condition of an object and then analyze it. This research was structured based on field research by collecting data through interviews, observation, documentation and from various literature related to this research study. The results of the research show that the Lampung Pepadun community in the Sungkai Bunga Mayang clan consistently maintains and maintains traditional traditions, such as intar payu, intar bright field, intar bright, intar manum, and sembambangan. This tradition is in line with Islamic education, providing teachings about attitudes and behavior in accordance with Islamic values. However, several marriage practices were found that were not fully in accordance with Islamic teachings, such as high dowries or exchange of goods that were not according to Islamic law. The conclusion of this research highlights the need to increase public awareness of the principles of Islamic education in carrying out traditional Lampung weddings. Efforts to integrate Islamic values ​​into wedding traditions can produce marriages that are more balanced and in accordance with religious teachings.

Dziesmu virknes kāzu apdziedāšanās tradīcijas kontekstā: īpatnības un problemātika

Singing of mutual mocking songs in Latvian traditional culture is an ancient and highly cultivated custom. It can be found at clean-up days, traditional annual celebrations and family-related festivities. Of all the festivities, this tradition is most vividly manifested in weddings and has been preserved in some places until today. Singing usually takes place between two groups – boys and girls, unmarried girls and married women, guests and housemates, etc. During the wedding, the singing takes place mainly between the relatives of the groom and the bride. This custom, which permeates the entire wedding ritual, symbolically features a clash between the groom’s family and the bride’s family, which allows psychological tension to be discharged by reaching the catharsis. In particular, singing mocking songs effectively discharges the accumulated negative feelings in a socially permitted manner. The 12th volume of the academic edition “Latvian Folk Songs” (Latviešu tautasdziesmas) was published in the summer of this year. This volume continues, which was started in the previous volume by publishing wedding songs. This edition covers the wedding theme more completely than all the ones published so far, so the texts included in the 12th volume and those not included were selected as the sources for this study. A folk song is usually understood as a content-autonomous and structurally closed quatrain, but when working with song manuscripts, it turns out that they are not always complete texts in content and form or aesthetically perfect texts. Additionally, a fairly large number of songs consist of much more than four lines. If we look at the tradition of Latvian folk songs as a whole, it can be seen that, for various reasons, long songs and strings of songs have been significantly less studied; therefore, the article focuses on one of these phenomena – strings of songs. The article also focuses on the importance and development of the wedding mutual mocking song singing tradition over time and the variability and improvisational nature of the mocking songs. At the end of the article, attention is paid to the following problems of publishing strings of songs: lack of classification principles, volume limitations, including whether and how the mentioned reasons have influenced the inclusion of a string of songs in the 12th volume of “Latviešu tautasdziesmas”.

The Controversy of Prohibiting Marriage in the Month of Syawal in Minangkabau Traditions

This research examines the controversy surrounding the prohibition of marriage in the month of Syawal among the Minangkabau community in Nagari Batupalano. Beliefs that encompass traditions from ancestors influence the personal mentality of the community. This study focuses on the perspectives of religious leaders (ulama), traditional leaders, and community figures. The research type is field research, descriptive in nature, and utilizes both primary and secondary data sources. Data collection involves observation, interviews, and documentation. The research findings indicate that the reasons stated by the Nagari Batupalano community for maintaining this tradition are twofold. Firstly, the tradition of prohibiting marriage in the month of Syawal is considered an ancestral heritage that has been agreed upon and recognized by the Nagari Batupalano community since ancient times until the present. Secondly, the reasons expressed aim to avoid misfortune caused by marrying in Syawal, as it is considered a month associated with bad luck (anyuki kasai). Engaging in marriage ceremonies, celebrations, and similar activities during this period is believed to lead to divorce. From an Islamic family law perspective, no specific prohibition related to this tradition is found in the Qur'an and Hadith. For those who still believe in the prohibition of marriage in the month of Syawal, this tradition falls under Al-'urf khâsh (specific tradition) and Urf fasid, and it is advisable not to believe in it as it may have the potential to lead to acts of shirk

The role of local pigs for economic and socio-cultural in East Flores District, East Nusa Tenggara, Indonesia

Abstract. Keray AS, Widiati R, Kusumastuti TA. 2024. The role of local pigs for economic and socio-cultural in East Flores District, East Nusa Tenggara, Indonesia. Biodiversitas 25: 214-222. This study was conducted to identify the cultural activities related to swine rearing in East Flores District and analyze the decision making in choosing the types of rearing practice. Based on the survey using questionnaires from 120 pig farmers, which was conducted purposive, were those who had at least three sows for breeding, fattening with five heads of pigs, and combined with sows and sires. To identify the role of local pigs, as many as 3 informants consist of traditional leaders, farmers, and Agriculture Extension Officers, and analyzed by multinomial logistic regression model. The results showed that the traditional rituals that required the sacrifice of pigs included the ceremonies marking the start of building residential and traditional community buildings and dowry (belis) presentation in a wedding ceremony. The decision-making in choosing the rearing practice was influenced by pig ownership, care system (P<0.01), and income (P<0.05). Farmers who have small scale will choose extensive and fattening systems to reduce feed costs. Those practicing breeding are still maintaining local breeds because traditional rituals require it. Further efforts are needed to increase the populations of local breeds as well as cross-bred pigs to maintain the ceremonies in traditional rituals and income generation.

Wedding Customs of the Lampung Pepadun Community in the Perspective of Islamic Education

Lampung traditional marriage ceremony, in its implementation, the marriage of the Sungkai Bunga Mayang clan community is carried out by Rasan Sanak or Sembambangan (elopement) and Rasan Tuho or Intar Sapon (parental approval). Lampung traditional wedding traditions are still many people who carry out wedding customs that do not comply with applicable customary regulations. In some Lampung wedding customs, there may be certain practices such as very high dowries, exchange of goods that are not in accordance with Islamic law, or certain traditions. who do not have basic Islamic education. This research aims to: Analyze and describe the implementation of the marriage customs of the Lampung Pepadun community in the Sungkai Bunga Mayang clan from an Islamic education perspective. This research is descriptive in nature which is analyzed qualitatively in order to describe or describe the condition of an object and then analyze it. This research was structured based on field research by collecting data through interviews, observation, documentation and from various literature related to this research study. In carrying out weddings, the people of Lampung Pepadun in the Sungkai Bunga Mayang clan community always preserve and maintain the customs of intar payu, intar bright field, intar bright, intar manum and sebambangan. This form of tradition is in accordance with Islamic education, this is because the marriage customs of the Lampung Pepadun people in the Sungkai Bunga Mayang clan community are the formation of a Muslim personality, both containing teachings about personal or community attitudes and behavior, towards the welfare of individual and collective life, in accordance with Islamic education. which is individual education and community education.
 Keywords: Wedding Customs of Lampung, Islamic Education, Lampung Pepadun Community

Etnomatematika pada Pakaian Adat Ulos Batak Toba dan Implementasi dalam Rancangan Pembelajaran Matematika

The country of Indonesia is rich in culture where there are elements of mathematics in it. One of these cultures is Ulos cloth with various motifs. The results of this study of mathematics in culture can then be implemented in contextual mathematics learning by paying attention to cultural background, which is expected to facilitate and motivate students. The purpose of this research is to explain and expose the existence of ethnomathematics-based learning methods that associate elements of a culture with mathematical learning. With the existence of a culture, every person or individual can know everything that is contained in that culture. By choosing a topic about the cultural diversity of communities in the region of North Sumatra about the customary clothing of Ulos Batak, which in this study explains the existence of ethnomatematics contained in the motifs of the fabric of the Ulos of the Tribe of Batak Toba used in the wedding ceremony. The research method used is descriptive qualitative. The research also reveals how mathematical concepts are reflected in the fabric motifs of the outline, such as transformation, symmetry, and balance. This research uses data analysis techniques i.e. reduction, presentation and drawing conclusions. The data collection technique is carried out with the method of literature study where it is done by searching from various sources about Batak Toba's Modern Clothing then reduced by selecting the necessary information. Research results show that ethnomatematics is present in a variety of fabric motifs, including Passamot, Pengantin, Holong, and Sadum. By understanding the interrelationship between mathematics and culture in the context of the textile fabric, mathematical learning can become more interesting and meaningful for students. The research also emphasizes the importance of understanding and preserving the cultural heritage of the Batak Toba tribe.

Communication of Rituals and Traditional Ceremonies Dayak Ngaju Community in Central Kalimantan

Dayak Ngaju community, traditional rituals, and ceremonies cannot be separated. This research is essensial because no research summarized the traditional rituals and ceremonies of the Dayak Ngaju community using a communication science approach. The theory of Prayer as Rhetoric initiated by William Fitzgerald is the basis for this study. Use qualitative research Miles and Huberman's interactive model through data process, collection, reduction, display, and conclusions. This study describes 4 (four) traditional rituals and ceremonies held by the Dayak Ngaju community such as traditional wedding ceremonies, nyaki tihi ceremonies, farming rituals, and laluhan ceremonies. The result is Dayak Ngaju community in Kuala Kapuas Regency holds traditional ceremonies and rituals as a form of communication with The Creator with the aim of petition, thanksgiving, and confession completed by meaningful symbols.

Social visibility of consumption and conspicuous consumption: An empirical analysis of Chinese wedding ceremonies

This study explores the transformative impact of a digital platform integrating social media platforms like WeChat and Weibo with social e-commerce applications such as RED on individuals' consumption behaviours. It examines how this influence reshapes personal image, builds social identity, and engages in various behaviours, particularly focusing on the social visibility of consumption during Chinese wedding celebrations. Through an online survey of 570 respondents who have hosted or plan to host wedding celebrations, we investigate whether the use of social media increases the likelihood of the social visibility of individual consumption. Our findings reveal a significant relationship between social media use and the social visibility of respondents' consumption. Moreover, a continual rise in the social visibility of respondents’ consumption is associated with increased conspicuous consumption behaviour and display. While self-expression enhances the social visibility of consumption and its impact on brand awareness, this study does not identify a moderating effect of self-expression on the relationship between the social visibility of consumption and conspicuous consumption behaviour and display. These results give insight into the evolving role of digital platforms in shaping consumption patterns, particularly in the context of significant life events like weddings in China.

Maintaining the Mandailing Mengalap Boru Custom in the Current Era of Modernization in Pematang Simalungun Village, Siantar District, Simalungun Regency

This research examines the tradition of eating boru in the Pematang Simalungun Village, Siantar District, Simalungun Regency. This tradition of menggalap boru is a tradition that has existed for a long time, where this tradition is that the husband is obliged to give a certain amount of money and cloth to his wife's namboru children at the time of walimatul'urs (the wife's departure party for her husband's place) as a request for permission for the wife's namboru children. This tradition of processing boru is a condition for the marriage to be considered valid by Mandailing customs. This research uses a qualitative approach with ethnographic methods. Data collection techniques in this research are observation, interviews and documentation. The aim of this research is to explore and examine the new melap tradition in the Mandailing custom in Pematang Simalungun Village. The results of this research are to find out how Mandailing customs are used in traditional Mandailing wedding ceremonies in Pematang Simalungun Village.

The Psychological Realism in Antony Tudor's Jardin Aux Lilas (The Lilac Garden)

Psychological realism is a narrative genre that emphasizes interior characterization and motivation to explore and probe the characters' spiritual, emotional, and mental lives. Antony Tudor, ballet dancer and choreographer, established and developed the psychological ballet. His masterpiece, Jardin aux Lilas, demonstrates his mastery of conveying profound, psychologically delicate emotions through ballet vocabulary and movements. Jardin aux Lilas is a romantic story that explores the conventions of marriage during the Victorian era through the story of Caroline, who is drawn to marry a man of fortune whom she does not love. Among the wedding ceremony guests are her lover and her fiancé's former mistress. Tudor's choreography is lyrical and dramatic and brilliantly captures the characters' moods and emotions. The ballet reflects the development of the psychological complex of the principal character, Caroline. As she steals moments of encounters with her lover, her movements are light and agile, portraying her joy and carefree mood. Her movements become more introspective, heavy, and somber as she realizes the inevitable separation from her lover and leaves in the arms of her betrothed. In conclusion, Jardin Aux Lilas is a complex and multifaceted ballet that offers a glimpse into the human psyche. It is a testament to the power of art to communicate complex ideas and emotions.

Exploring the monogamy principle in the Samin community’s customary marriages in Kudus: Harmonisation of tradition and state law

This article explores the practice of monogamy in customary marriage within the Samin community in Larikrejo Village, Kudus, rooted in the principle of “bojo siji kangge saklawase”. The uniqueness of this customary marriage practice is evident in the reflection of the values of Samin society, passed down through generations by their ancestors. Its significance becomes more pronounced considering the prevalence of polygamous practices in customary marriages across various regions of Indonesia. Despite the allowance of polygamy within certain limits by state law, the Samin community chooses to uphold their customary marriage traditions. This article presents the findings of field research involving four key informants and direct observations of customary marriage practices as the primary source. The research reveals that the practice of monogamy within Samin community marriages reflects the embodiment of the “bojo siji kangge saklawase” principle, manifested through a solemn pledge to one wife made by prospective grooms during the paseksen stage, the final step in the customary marriage ceremony following nyumuk (betrothal) and pasuwitan (marriage contract). The obligation to make this pledge aims to prevent potential conflicts within Samin families. This monogamous practice aligns with the principles of monogamy and the objectives of marriage in state law, creating harmony and stability within the family institution. This study provides in-depth insights into the unique relationship between local values and state regulations amidst the challenges of modernization and ongoing social changes.

Mbesan Wedding Tradition in Banyumas, Banjarnegara, Cilacap and Purbalingga (Study of Culture and Religion)

This article wants to reveal the phenomenon of wedding traditions that exist in the Karisedenan area of Banyumas (Banyumas, Banjarnegara, Cilacap and Purbalingga). This wedding tradition in called mbesan. In practice, this mbesan tradition before holding a wedding ceremony at the bride’s house (reception), there is an event such as praying for the bride and groom before sailing the ship of the next life. The mbesan tradition is carried out at the groom's house, but the two brides do not yet have a marriage contract. The purpose of writing this article is to inform the public that Indonesia is rich in traditions, one of which is the mbesan tradition which is the hallmark of the Banyumas area and its surroundings and the impact of this mbesan tradition. The method used in this research is qualitative with phenomenological, sociological and cultural approaches. The results of this study found that in the mbesan tradition which has become the customs of the people of Banyumas, Cilacap, Purbalingga and Banjarnegara there are sides that are not in accordance with Islamic teachings because in practice the bridegroom and bride carry out the event at the groom but both have not yet carried out the marriage contract.

CHANGES IN LANGUAGE USE OF JAVANESE WEDDING IN PRESERVING KAWI LANGUAGE IN KENDAL, CENTRAL JAVA

A qualitative research that explained the linguistic phenomena in Kendal Regency, Central Java. The data sources were divided into two: primary and secondary. The primary data resource was a video recording of Pambiwara speeches in Javanese weddings, while the secondary data was in the form of library documentation and Javanese wedding. The purposes of this research were: (1) to describe the changes in language use of Javanese wedding in preserving Kawi language in Kendal, Central Java, (2) to describe the facts of Kawi Language use in Javanese wedding by Pambiwara, and (3) to observe changes and modifications in the language use of Javanese wedding for the maintenance of the Kawi language of Pambiwara. The Pambiwara produced 2000-3000 vocabulary words. Based on the average number of words issued by the Pambiwara in a Javanese wedding ceremony, the percentage occurrences of the Kawi language vocabulary also varied. It could also be seen that there were changes and modifications of the order of Javanese marriages into a more concise and simpler order used by Pambiwara to use Prasaja Javanese which belonged to simple and easy to understand Javanese language.
 Keywords : Javanese wedding, kawi language, pambiwara.

Struktur Pertunjukan Tari Tor Tor Naposo Nauli Bulung dalam Acara Pesta Perkawinan di Sawah Mudik Kabupaten Pasaman Barat

The purpose of this study is to reveal and describe the structure of Tor Tor Naposo Nauli Bulung dance performance at a wedding ceremony in Sawah Mudik, West Pasaman Regency. This type of research is qualitative research with descriptive methods. The researcher's own research instruments and aids such as pens and cameras. Primary data and secondary data were used in this research material. Data were collected through literature study, observation, interviews and documentation. The stages of data analysis are data collection, data presentation and conclusions. The results proved that the structure of the Tor Tor Naposo Nauli Bulung Dance performance at the wedding party in Sawah Mudik consisted of movement, floor patterns, music, clothing, makeup and performance venues. Tor Tor dance consists of four movements, namely: Pangurdot movement, Pangegal movement, Pangeal movement and Pangurdot movement. The floor pattern of the Tor Tor Dance is round and straight. Musical instruments use traditional musical instruments such as gondang, flute and trumpet. Tor-tor dance clothes with the head facing outward, the outside is a typical and traditional fabric of the Batak tribe. The dominant colors of the outer fabric are red, black and white, decorated with various gold or silver threads. Tor-tor dance makeup wears beautiful makeup. The place where the tor-tor marriage contract dance performance takes place in front of the bride's house, where a special tent has been set up for the performance of the tor-tor dance, The use of Tor-tor dance in the Jorong Sawah Mudik community is as a means of entertainment, a sign of respect for elders, so that all people know that the bride and groom have been released and are not on the members of naposo nauli bulung (young men), bow down and beg for affection to the person who is le.