Marriage Process Research Articles

PELATIHAN PERANCANGAN MODUL AJAR PROJECT BASED LEARNING BERLATAR BUDAYA CULTURALLY RESPONSIVE TEACHING (CRT) BAGI GURU - GURU SMPN 8 BANJAR

The formation of students' character and self-confidence based on noble cultural values ​​can be formed from the education and culture around students. Culturally responsive teaching makes people aware of respecting and recognizing the reality of different tribes, religions, languages ​​and ethnicities, and exploring the special aspects or uniqueness of students' culture and using them in planning and implementing learning. Development efforts are still very necessary, because: 1) Education is not enough to develop teacher professionalism. Many teachers take distance education/study outside the city. 2) Community Service Activities as an effort to organize education. 3) Cultural fusion as a border area. 4) Learning with a cultural background so that it can be introduced in learning. The solutions to partner problems that are addressed are: 1) The mixing of Javanese and Sundanese cultures as areas on the border is no longer considered a problem with the existence of acculturation (mixing of cultures) through the marriage process which has been carried out for a long time and produces Javanese and Sundanese descendants 2) Cultural conflict is not an obstacle because cultural acculturation has occurred in various activity sectors including religious and school activities using the language of instruction in both regions, so that it can be accepted by both parties in its delivery. 3) Community Service Activities are expected to be an implementation that can minimize inequality in technological progress and cultural inequality. 4) Culturally Responsive Teaching in daily learning is introduced by teachers through the Project Based Learning teaching module.

Study of Malay Marriage Customs: Acculturation and Islamic Communication Values in Riau Malay Society

<p><em>The qualitative research employed by the author examines the acculturation of Islamic communication values in Riau Malay marriage customs, observing events at various stages of the marriage process. Data is gathered through the Riau Malay Customary Institute (LAM Riau), using interviews and documentation and observing traditional marriage ceremonies. Additional data is collected from Riau community leaders involved in the marriage process. The research spans approximately 16 months. Findings indicate that Riau Malay traditional weddings are meticulously organized to affirm Malay identity and fulfill societal roles, with customs regulating life aspects at the national and state levels. Islamic communication strengthens individual religious identity. Secondly, values in Islamic communication, guided by the Quran and Hadith, are integral to traditional Malay wedding ceremonies, encompassing pre-wedding, marriage process, and post-wedding stages. Thirdly, the acculturation of Islam in Malay marriage customs dates back to the 15th century, marked by trade, intermarriages between Arab traders and locals, and the Islamization of Malay rulers, based on the Quran and As-Sunnah, the primary sources of Islamic teachings.</em></p>

The Introduction of Same-Sex Marriage in Germany—A Question of Conscience and/or Faith? A Case Study

On 30 June 2017, the German Bundestag voted in favor of the introduction of marriage for same-sex couples—a historic moment. Only a few days earlier, the then Federal Chancellor Angela Merkel had released the vote as a decision of conscience and thus dissolved the usual underlying factional compulsion—does this mean that rights for homosexual people are a question of personal conscience and values? Such a localization arouses the interest of religious studies to investigate how the discourse actors from the fields of politics, church and society formulate the decision of conscience as a discursive strategy in the negotiation process of same-sex marriage in Germany argumentatively and which positionings as well as descriptions of others and themselves are derived from this. The starting point is a modernity in which the actors move, understand and articulate themselves. This understanding of modernity is based on the process of a vertical transfer (Gladigow) of sociological theories of religion, among others, whereby narratives of secularization, overcoming religion (as a necessary precondition of modernity) and narratives of an opposition of religious vs. secular or religious vs. homosexual reappear as positions and arguments in the discourse. Using the approach of discursive religious studies (von Stuckrad) in conjunction with sociological discourse analysis (Keller), these processes of positioning, demarcation and negotiation based on the premises of modernity will be analyzed for the period from 2013 to 2017 on the basis of the public debate on religious, political, and social actors in Germany.

Shifting Traditional Values Teaching Sasak Tribe Community from Maqashid Asy-Syari'ah Perspective

The tradition of memulang is a tradition carried out by the Sasak People as part of the wedding process. In carrying on this tradition, a young man took away his bride without any of the family knowing about it. Focus of this research is (1) what are the factors behind the shift values that occur in the marriage process (2) what is the analiyze of the shift in values toward the memulang tradition to Sasak People in an acculturation perspective and Maqhasid Syari’ah in Gondang Village, Gangga District, North Lombok Regency. This research is a type of qualitative research. Collecting data by interviews, observation as primary data and secondary data obtained from several literatures related to acculturation and Maqhasid Syari’ah. The result showed that : the shift that occurred in this tradition of memulang was due to the modernity of the times caused by the existence of technology, development of education and the existence of apathy in Sasak tribe itself. for Maqhasid Syari’ah, this tradition is believe to be able to cause benefits that occur including stregthen the bond of the marriage, streghten nasab and streghten persemendaan, so that this perspective can be used as a punishment for memulang tradition.

State and Fiqh: Examining the Legal Status of Divorce in Verstek Decision Number 2939/Pdt.G/2023/PA.Mdn

This research is grounded in Decision Number: 2939/Pdt.G/2023, wherein the presiding magistrate rendered a verdict of Verstek in his consideration of the case. In such cases, the decision is rendered by the court in the absence of either the defendant or their legal representative. The validity of a verstek verdict in the context of the legitimacy of a marriage may be contingent upon the applicable legislation within the jurisdiction in question; thus, this investigation will consider both positive law and Islamic law. The objective of this article is to undertake a critical analysis of the decision rendered in Decision Number: 2939/Pdt.G/2023, which pertains to the use of a verstek decision to terminate a marriage due to childlessness, followed by disputes and quarrels. This research is a normative legal study with a case-based approach. The principal data source is derived from court decisions in the field of marriage law. The analysis reveals that, in Decision Number: 2939/Pdt.G/2023, a verdict of divorce by verstek is considered valid if the stipulated procedures have been followed correctly and the party who is required to be present or provide a defence does not do so without a valid reason. Islamic law also establishes principles of justice and protection of individual rights, including in the marriage process. Accordingly, the legitimacy of a marriage concluded through a verstek verdict may be contingent upon the interpretation of Islamic schools of thought and the legal principles that are embraced. Likewise, in the context of marriage law in Indonesia, a verstek decision in a verstek divorce case can be recognized as valid if it has fulfilled the requirements stipulated in the law. Thus, to determine whether a verstek decision in a marriage is valid or not, it is necessary to consider the applicable legal context, both in terms of civil law and in terms of Islamic law (fiqh) or the applicable marriage law.

Local Wisdom in Sebambangan Traditional Marriage Practices: A Maqāṣid Sharī’ah Perspective

This research examines the traditional marriage custom of Sebambangan in Lampung. It involves a man abducting the girl he intends to marry without the consent of her family and taking her to his family's residence. This socio-legal research gathered data through interviews with traditional leaders, indigenous community members, and religious figures. Maqāṣid Sharī’ah is used as an analytical tool to address the social problems arising from the practice of Sebambangan marriage. The finding reveals that Lampung culture and Islam have been acculturated into the social system. The traditional marriage system in Lampung can be divided into two types: marriage through a formal proposal process, which is conducted as a grand traditional ceremony (gawei besar) or a simpler traditional ceremony (gawei kecil), and marriage without a formal proposal process, known as kawin larian (elopement), or in Lampung terms, kawin Sebambangan. It is part of the local cultural wealth; however, the series of traditional marriage processes must respect the applicable legal provisions and consider the main purpose of marriage. The Sebambangan marriage tradition, with its various processes, currently lacks the value aspects found in maqāṣid sharī’ah, especially the preferences of hifẓ an-nafs, hifẓ al-‘aql, and hifẓ al-‘irdh. It is hoped that the Sebambangan tradition, as a local cultural and wisdom asset in Lampung, can pay more attention to and consider important aspects of marriage, such as the maslahah (well-being) value, the main purpose of marriage in religion, and the protection of a sense of justice, so that local wisdom can be preserved and does not become a social problem for the community. This research is expected to serve as a reference for stakeholders to evaluate and oversee the practice of cultural preservation in harmony with universal values, such as well-being and justice

Traditional Marriage System (Fa'ha) in the Study of Citizenship Education in East Tamher State, Kesuy Watubela District

Marriage in the East Tamher community begins with an engagement process which is carried out through an application process. After the application process is complete, the man comes to meet the woman's family to discuss the marriage dowry. After determining the dowry, the man brings 5 trays containing five dowries, the five dowries are marked with five hamlets and seven etar (clans), after the process of handing over the 5 trays has been completed, the traditional marriage has been carried out, followed by a religious marriage. Fa'ha marriage is a marriage based on the customs that apply in East Tamher. Fa'ha itself is a regional language which means marriage. The marriage customs of the Tamher Timur community are no longer preserved, most of these people choose to marry by only paying a dowry without having to carry out a traditional marriage. This means that habits arise which are carried out repeatedly, causing the marriage tradition to disappear by itself. The type of research used in this research is descriptive qualitative where the data is obtained through the process of observation and interviews and the research data is analyzed qualitatively. The traditional marriage process will be carried out by the community, namely first sitting down to talk about customs because the people of East Tamher State believe that custom is something sacred and is inherent in the people of the State because it is also something that culture is a whole system of ideas, actions and results of human work in the framework of community life that belongs to humans and students. Traditional marriages viewed from citizenship education show that traditional marriages in East Tamher State are no longer preserved. Marriages carried out in the people of East Tamher State are carried out like marriages in society in general. If viewed from citizenship education, it is something that is not good to carry out continuously because traditional marriages is a tradition that must be maintained and preserved.

Relevansi antara norma adat dan syariah dalam perkawinan: Studi kasus di Desa Huraba Siabu Mandailing

In Mandailing society, the marriage process is closely related to a highly complex social interaction, where customary norms and Sharia law often interact simultaneously in its implementation process. In the view of Mandailing society in the village of Huraba Siabu, the implementation of marriage is not merely the execution of the Sharia contract, but also involves adherence to various customary rituals. This study aims to explore the relevance between customary norms and Sharia law in the context of marriage, with a focus on a case study in the village of Huraba Siabu, Mandailing. Through a qualitative approach, data were collected through in-depth interviews and participatory observation, followed by descriptive analysis. The study concludes that customary norms and Sharia law often complement each other and sometimes conflict in the practice of marriage in the village of Huraba Siabu, Mandailing. These findings underscore the importance of understanding the dynamics of interaction between customary norms and Sharia law in the context of marriage in rural communities. Therefore, a shift in societal paradigms regarding the interaction between customary norms and Sharia law occurs alongside changes and developments over time.

Philosophical Foundations and Human Rights in the Bajapuik Tradition: Bridging Local Wisdom and Islamic Law in Minangkabau Marriage Practices

This study explores the philosophical values and human rights implications within the Bajapuik tradition, a distinct matrimonial practice of the Padang Pariaman tribe in Sumatra. Explores the philosophical values of the unique amalgamation of local wisdom and Islamic law as an example of integrating cultural heritage with religious principles in marriage. As qualitative descriptive field research, data were gathered from interviews and documentation from a diverse group of informants, including religious leaders, traditional leaders, community leaders, and the people of Padang Pariaman. By utilising a sociological approach, the study examines the social realities of the Bajapuik tradition, mainly focusing on its dowry practice, particularly the maslahah (general welfare) concept. Contrary to typical dowry practices, in the Bajapuik tradition, the bride’s family provides the dowry to the groom, symbolising respect and equality rather than economic burdens. This study highlights that the Bajapuik tradition is not merely a transactional stage in the marriage process but a more profound expression of community bonds and shared values. The findings emphasise the strong philosophical values of mutual respect and companionship inherent in the Bajapuik tradition, demonstrating its alignment with Islamic law and human rights values. This research reveals how the Minangkabau’s adherence to religious and local wisdom significantly reinforces human rights within traditional practices. Furthermore, the study examines the extent to which the Bajapuik tradition achieves the objectives of maslahah in marriage. The results show that the Bajapuik tradition supports general welfare (maslahah) by strengthening social bonds, upholding the dignity of women, and ensuring justice and equality in marital relationships, offering a new perspective rarely explored in previous studies.

The Study of Marriage Postponement Process in the Youth: A Phenomenological Study

Aim: The purpose of this study was to study the phenomenological process of postponing marriage in young people in order to understand different aspects of this phenomenon and how young people perceive it. Methods: To achieve the research goal, a qualitative approach and a descriptive phenomenological method were utilized. The research population included single and never-married girls and boys living in Tehran between the ages of 28 to 34 years for girls, and 32 to 38 years for boys. Purposeful sampling was used with the convenient sampling and 13 individuals including 7 girls and 6 boys were selected as the sample.y. Data were collected through semi-structured interviews and analyzed by Colaizzi method. Finding: Finally, the research findings reported falls into 12 main themes and 61 sub-themes. The main themes are: economic concerns, idealism, fear of future marriage, the impact of premarital relationships, motivational processes, immaturity and readiness for marriage, the role of family barriers, socio-cultural factors, selection constraints, preconceived notions of marriage, positive consequences and negative consequences. Conclusions: The results showed that postponing marriage is a complex phenomenon which is affected by objective constraints, limiting mental perceptions and insufficient maturity and has many negative consequences for young people. It seems that the efforts of the counseling and psychological community to produce content in the fields of creating a culture of easy marriage process, reviving the values of marriage, correcting the misconceptions of young people, and dissemination of successful marriages in the social media and networks, is an effective step to remove mental barriers of marriage.

The Symbolic Meaning of Kayah Baarak Tradition in Bengkulu Indigenous Wedding

This research discusses the Kayah Baarak tradition in the traditional marriage process in the Tunggang Village community. This research aims to find out how the kayah baarak procession in the marriage procession and the meaning in the Kayah Baarak tradition in the traditional marriage process of the Tunggang Village community. This research uses qualitative methods and the data collection techniques are observation, interviews, and documentation. The findings in this study are that the Kayah Baarak tradition has several meanings that can be taken in this procession, one of which is social meaning and religious meaning. The participation of the surrounding community in the Kayah Baarak procession, there can be seen how social values are applied in the procession.

Islam and Christianity at Rumah Gadang: The Household Characteristics of Minangnese Interfaith Marriage

This study discusses the Islam and Christianity at Rumah Gadang: Characteristics of Minangnese interfaith marriage in Padang, Yogyakarta, and Salatiga. Minangnese households in these three cities are unique because they have two different beliefs. Despite this, their domestic life continues to be harmonious, and no conflicts based on religious beliefs exist. The research setting was carried out in three cities in Indonesia: Padang, Yogyakarta, and Salatiga. This research explains the process of interfaith marriage for Minangnese who live outside the Minangkabau administrative area. It also describes factors that make their household life harmonious even though they have two different beliefs. Then, it explains the implications of the household life of Minangnese interfaith marriages outside the Minangkabau region, namely in Padang, Yogyakarta, and Salatiga. The research method used is qualitative, using a sociology of religion approach. The informants interviewed were Minang people who were married to Christian partners and Minang figures who lived in the research area. Meanwhile, respondents were taken randomly from residents living around the research object. This research found that the household characteristics of Minangnese interfaith marriage tend to be adaptive, tolerant, and Sufistic. This study claims that religion, which has been accused of being the source of conflict and divorce in the household, is not valid. This can be seen from the social interactions of couples of interfaith marriage who live in harmony, peace, and harmony

Marriage Kinship in the Customary Marriage Institution in Seith Negeri, Ambon Island

<p><em>Traditions in indigenous communities on Ambon Island are found in various aspects of life. Relatively, traditions become rules or guidelines for the community to carry out their life activities in the economic, political, legal, socio-cultural, and other fields. Of course, the ancestors placed this effort to avoid irregular living behavior so that the community would feel peace and comfort. Therefore, the basis laid for generations will become a reference for acting and building a life together, such as marriage kinship in the traditional marriage process in Negeri Seith, Ambon Island. Seith, as a Muslim negeri, provides space for the mechanism of customary practices of its community, especially in the tradition of marriage. Therefore, marriage kinship receives recognition and is integrated into marriage religiously. This reality illustrates that traditional and religious institutions do not compete but together contribute to strengthening society and its people who want to build a new household. This research aims to reveal, discover, and analyze the value and meaning of marriage kinship in the traditional marriage process in Negeri Seith. The research method used is qualitative, using interview and observation data collection techniques. Indeed, this is important to show the objective reality of the community carrying out customary rules regulated by ancestors and the provisions of God Almighty through religious institutions. The marriage kinship is the marriage guardian, and the bride-to-be's father's relatives determine that religious marriage will be carried out if it is by these provisions</em>.</p>

Tinjauan Hukum Islam terhadap Uang Panai dalam Perkawinan Adat Bugis

This research aims to find out how the marriage process occurs with the tradition of Uang Panai as one of the obligations carried out by the prospective groom. This research uses secondary research methods, namely taking data based on manuscripts or published data, making it easier to research and the accuracy of the information. If a man wants to get married to a prospective bride, in Bugis tribal custom there are several considerations that must be prepared, including the nominal value of the panai money which varies and makes it controversial for the community. Basically panai money is different from dowry money. In the view of Islamic law, the best dowry is the dowry that makes things easier for the prospective groom. Easy doesn't always mean easy and little. The reality that occurs in the panai money custom actually intersects with Islamic law. Because the reality is that the nominal amount requested in panai money actually creates more suffering for prospective grooms who want to carry out a wedding but are held back by the nominal amount requested by the prospective female's family.

Registration of Interfaith Marriages in Indonesia Based on Supreme Court Circular Number 2 of 2023

This study aims to investigate the registration process of interfaith marriages in Indonesia, focusing on the implications of the revised Marriage Law (Law Number 1 of 1974, amended by Law Number 16 of 2019) and the Population Administration Law (Law Number 23 of 2006), as well as assessing the impact of Supreme Court Circular Number 2 of 2023 on these registrations. The research employs a doctrinal methodology by analyzing secondary data from literature and official documents. The results indicate that although courts previously permitted the registration of interfaith marriages, no such authorizations have been issued since the implementation of the new Supreme Court circular.

Application of Kweau Accounting in Weddings of the Lani Tribe of Wamena Papua

Recording transactions for purchasing pig livestock assets as a marriage medium for the Lani tribal community in Wamena. These documents or records of transactions or events are the guidance of both parties in the marriage process. The aim of this research is to discuss identifying, measuring, communicating, presenting and disclosing kweau accounting in the marriage process of the Lani Wamena tribal community. This research used qualitative methods from the results of interviews and observations. The researcher concluded that the identification of notes needs to be adjusted to the fair value or transaction price when pig assets are purchased on the market, so that the process of measuring, communicating, presenting and disclosing in accounting is realized. The researcher also provides an overview of purchase measurement records, general journals and presentation of accounting financial reports so that they can be used at subsequent wedding events.

Representasi Prosesi Pernikahan Dalam Puisi W.S. Rendra Berjudul "Undangan", "Nyanyian Para Malaikat", Dan "Kakawin Kawin".

marriage is the process of binding sacred promises between men and women. Marriage is a sacred event through which several steps pass. The steps in the wedding are referred to as the wedding procession. Human feelings can be represented through verses of poetry, stories in novels, lyrics in songs, and conversations in films. Literary works are able to express all human problems and feelings. The type of research used is qualitative descriptive research using the method of Comparative Literature. The data source used is a collection of poems by W.S Rendra includes poems 'invitation’,' Song Of The Angels’, and 'Kakawin Kawin' in the book four collections of poems. These three works were chosen because they have a connection to the wedding procession. Research techniques used are data collection, data analysis, and data inference. Based on the results of the study it can be concluded that there is a wedding procession represented through the poem ’invitation’,’Song Of The Angels’, and ’Kakawin Kawin’. In the poem 'invitation ’and’ Song Of The Angels', both set in a church, and are going through the process of marriage. Meanwhile, the poem 'Kakawin Kawin' is set in the House of the late bride. The difference lies in different situations but each poem represents the wedding procession differently.

The Existence of Gayo Marriage Culture and Costums in Banda Aceh

Culture and customs are habbits that have prevailed between generation in a society whose existence function as a guideline for thinking and acting in that society. The Gayo community who live in Banda Aceh combines the culture and costums of Gayo marriage with the costoms and culture of Coastal Aceh, so it is necessaary to study how its existence continus today. The purpose of this study was to determine the existence of the Gayo marriage customs held in Banda Aceh, identify the stages or processions of the Gayo marriage ceremony, and determine the influence of other cultures on Gayo marriage customs in Banda Aceh. The subjects in this study amounted to 4 people consisting of 3 people who carried out the marriage procession and 1 Gayo traditional leader. The results showed that the stages of the Gayo traditional wedding ceremony procession in Banda Aceh consisted of: the process of pre-wedding activities consisting of 4 parts: kusik, sisu, pakok, and paden; wedding preparations are divided into six parts: risk, resek, rise, kono, kite and teniron; the implementation of the marriage is divided into eight parts; studying, giving up, bejege, mah bai, beru, ukum deliberation, dalem ceremony and reckoning mas. The ceremony after the wedding consists of 2 parts, mah beru and mah kero. Of all these stages, there are several stages that accompany the Aceh Pesisir wedding customs such as the night of berinai, peusijuk, exchange of batil (betel places), eating besan on the day of the reception (eating with the bride's family), headdresses and aisle colors which tend to be bright colors. The bride and groom have held a traditional Gayo wedding ceremony in Banda Aceh and this happened because of the influence of the culture of the residents with various tribes living in one area.

Adat Teka Ra Ne’e dalam Kajian Hukum Islam di Desa Tanah Putih Kecamatan Sape Kabupaten Bima

The Teka Ra Ne’e tradition is a custom carried out by the community when going to school carry out the marriage process. The aim of the Teka Ra Ne'e tradition is to lighten burden on the owner. The aim of this research is to find out the Teka Ra Ne'e traditional procession in the Tanah Putih Village community and to identify how the law views it Islam towards the Teka Ra Ne'e custom in traditional marriages in the Tanah Putih Village community Sape District, Bima Regency. The research method used is research qualitative with a descriptive approach, the collection used is observation, interviews, and documentation. The research subjects were community leaders, traditional leaders and the government Village. Data analysis using interactive models. The results of this research can be concluded that implementation of Teka Ra Ne'e in the Bima traditional wedding procession, especially in Tanah Putih Village Sape District, Bima Regency, namely: (1) Deliberation between families and community leaders, (2) Kaboro haju ka'a, (3) Ti'a haju ka'a, (4) Ndua invitation (dividing invitations), (5) Choosing Ina pangaha, (6) Ndawi Pangaha, (7) Ka eli swamp mbojo, (8) Teka Ra Ne'e, (9) Rice Shedding. Teka Ra Ne'e does not conflict with Islamic law, because it has more benefits rather than the disadvantages such as teaching cooperation (mutual cooperation), friendship, relationship close ties of brotherhood, as well as lightening the burden between people who have a celebration

"Get Her for Me, for She Pleases Me Well:" Interpreting the Samson Marriage Narrative in Judges 14 in Light of Parental Role in Mate Selection in Nigeria

Judges 14 speaks to the Nigerian context on the role of parents in the marriage process. Unlike in the traditional African society where the choice of spouses was determined by parents and the family, in Nigeria today, parents have little involvement in their children's choice of marriage partner. Applying narrative reading and the descriptive approach, the article examines this text in light of the significance of parents' role in choosing marriage partners among Nigerian Christians. The study finds that due to the influence of Christianity and modernisation, Nigerian parents now play little role in the choice of their children's marriage partners and that this is one of the factors responsible for the rampant marriage failures in society. It concludes that to curb the high rate of marriage instability among Nigerian Christians, the church in Nigeria should review its marriage theology to emphasise the role of parents in mate selection, using the Samson story as a literary instrument.