Traditional Marriage Research Articles

니브흐인의 전통 신앙과 전통 의례 연구

The traditional culture of tribes contains their unique way of life and provides clues to distinguish their cultural similarities and unique characteristics. In this paper, we examined the Nivkh people's worldview, cult of water, the idea of the soul and afterlife and bear worship in terms of their traditional beliefs, and examined traditional funerals and traditional weddings in terms of traditional rituals. The Nivkh people, who have lived at the mouth of the Amur River for a long time, reflect the surrounding natural environment in their traditional beliefs. The Nivkh people, whose main livelihood was related to water, not only divided the world into the upper world, the middle world, and the lower world, but also divided the middle world into the three worlds of rivers, seas, and lakes. The importance of water to the Nivkh people is demonstrated by periodic offerings to the water god Tol yz. In the Nivkh people's view of the soul, the repetitive transition of the soul to the afterlife continues and each time the soul gets smaller in size and eventually turns into dust. And the idea of reincarnation in this world coexists. The Nivkh people's view of the underworld is characterized by the belief that the underworld is nearby and that it is not difficult to get there. The Nivkh people's bear festival clearly shows the clan characteristics, the kinship relationship between bear and the Nivkh people, and the exchange relationship between bear and the Nivkh people. The traditional funeral of the Nivkh people was cremation, which changed to burial after the 1940s, but some elements of past cremation continued. The most characteristic feature of the Nivkh traditional wedding is the pot-stomping ritual.

Philosophical Meaning of Traditional Wedding Rituals of the Singkil Tribe

Philosophical Meaning of Traditional Wedding Rituals of the Singkil Tribe

The Values of Islamic Education in the Traditional Wedding Ceremony of the Karo Tribe

This study aims to analyze what processions are relevant to Islamic education's values and the values of Islamic education in traditional ceremonies of the Karo tribe in Aji Baho Village, Biru-Biru District, Deli Serdang Regency. This research is qualitative with a phenomenological approach. The source of the data used is primary data collected directly by researchers, namely data obtained from informants, namely the Head of Aibaho Village, Community Leaders of Ajibaho Village, Several People of Ajibaho Village, Biru-Biru District, Deli Serdang Regency. The secondary data are village archives, records of observations, and several other documents related to research in Ajibaho village, Biru-Biru District, Deli Serdang Regency. The results of the study were. First, the procession was divided into 2, namely pre-marriage (the stage of nungkuni kata, ngembah belo selembar, nganting manuk) and the wedding procession (process rose, reconnaissance pedah-pedah / luah, prayer congratulations, traditional work perjabun singuda, belo selembar, man bersama and man sepiring) and second, the value of education in ceremonies that contain the value of tawhid, worship, morals, ukhuwah. According to the researchers' analysis, the procession and the value of education at the ceremony contain prayers, hopes for happiness, health, cheap sustenance, active effort, and obedience to worship. The value of Islamic education in the Karo tribal wedding ceremony can be seen in two processes: the premarital and when the wedding occurs.

Maisi Sasuduik: Restrengthening the Implementation of the Concept of al-Ba`ah in some Minangkabaunese Traditional Marriages

Maisi Sasuduik: Restrengthening the Implementation of the Concept of al-Ba`ah in some Minangkabaunese Traditional Marriages

The Meaning of Mangolusi in The Batak Toba Wedding Ritual

This study explores how the meaning of Mangulosi in the traditional wedding rituals of the Batak Toba people is deeply explored and uses ethnographic communication theory to present the wedding customs of the Toba Batak people. (Hymes in Kuswarno 2008: 22) and the constructivist paradigm. Data collection techniques were conducted through in-depth interviews, non-participant observation, documentation, literature review, combination/triangulation and sources. The researcher used the traditional Toba Batak marriage subject, namely Mangulosi, as a data source to analyze the series of questions asked in the study with reference to the theory used. Research findings show that the traditional marriage landscape is in disarray. Toba Batak is a sacred custom that all members of the Toba Batak community perform or must perform, both at the time of marriage and after death. As for , the event begins with a marriage proposal from the groom's family (first her ) to the bride's family. Traditional Wedding the Mangulosi event at Batak Toba begins with a marriage proposal from the groom's family to a woman from the bride's family. Thereafter, the wedding continued as a regular wedding until the end of Event. Regarding weddings, there is a gift piece Uros Cross given by the groom to the bride. This matter is a symbol of love for a life partner, and also has other meanings, namely, getting acquainted with or uniting with a formal family that takes care of the marriage. The event will then conclude with 4,444 pieces of food distributed to other people and the surrounding community. This is part of the traditional Toba Batak wedding ceremony. Traditional Batak Wedding the act of mangulosi in Toba is performed and symbolized by the gift of uros cloth from the male family to the female family. This is part of the traditional Batak wedding ceremony of Toba Mangulosi and has the significance of ritual sanctity, obligatory wedding ceremony, and symbol of love between the groom and bride women.

Interaction in the Tradition of Tolak Balak by Juru Ladi at a Javanese Traditional Wedding: An Ethnolinguistic Study

Interaction in the Tradition of Tolak Balak by Juru Ladi at a Javanese Traditional Wedding: An Ethnolinguistic Study

The History Of Palang Pintu As A Local Cultural Value Became An Icon Of Betawi Traditional Weddings

This research aims to examine the history and symbolic meaning of the doorstop as a local cultural value which has become an icon in traditional Betawi weddings. The doorstop is an important element in traditional Betawi wedding ceremonies, which have existed since the 19th century and function as a symbol of unity and agreement between two families. Through a historical and qualitative approach, this research found that doorstops not only act as physical barriers, but also have a deep meaning that reflects the values ​​of family, togetherness, and respect for ancestral traditions. This research also shows that although the basic shape of doorstops remains consistent, there are variations in design and decoration that reflect the changing aesthetics and tastes of modern Betawi society. The research results emphasize the importance of preserving local cultural values ​​such as doorstops in facing the flow of globalization and modernization. A deep understanding of the history and meaning of doorstops can increase public appreciation for Betawi cultural values ​​and encourage conservation measures by the government and cultural organizations. Thus, the doorstop is not only a ritual element in a traditional Betawi wedding, but also a cultural symbol that is rich in meaning and important for maintaining the identity and cultural heritage of the Betawi people. This research highlights the need for concerted efforts in preserving and promoting this tradition so that it remains alive and appreciated by future generations.

Southwest University of Political Science and Law

Chinese wedding culture has a long history and rich tradition. In its development, it went through two stages and from traditional to modern. This process is a sign of social evolution and progress. The author analyzes the evolution of traditional Chinese wedding rites and customs in six representative periods: the Qing (221–207 BC) and Han (206 BC — 220 AD) dynasties; the Tang (618–907) and Song (960–1279) dynasties; the Ming (1368–1644) and Qing (1616–1911) dynasties; Republic of China (1912–1949); the time after establishing the People’s Republic of China until the Cultural Revolution (1949–1976), as well as after the start of the reform and opening-up policy (since 1978) to the present days.

Motives and Communication Style from Begalan Performers at Banyumas Area

The presence of Begalan in wedding traditions is heavily reliant on the communication style of Begalan performers in introducing and preserving Banyumasan culture and language. The purpose of this research was to analyse and comprehend the motivations and communication styles of Begalan performers in the wedding tradition in the Panginyongan area of Banyumas. The qualitative descriptive research method is used in this study. Data collection entails observing, interviewing Begalan performers, and researching relevant literature. According to the findings of this study, 1) the motives of the Begalan performers in carrying out the wedding tradition in the Panginyongan area are ritual, entertainment, and professional motives; and 2) the communication style of the Begalan performers in the wedding tradition in the Panginyongan area of Banyumas tends to use a low context communication style. Another finding in this study is that there are obstacles experienced by Begalan performers, including diverse audiences with different cultures, lack of attention and appreciation from the audience, and lack of availability of the tools used in carrying out the Begalan procession. To overcome these obstacles, Begalan performers innovate using Indonesian and Banyumasan languages, adding to the audience's appeal by making jokes and preparing to get Begalan tools.

Cultural Revival Among Kikuyu Christians: Impact and Implications in the 21st Century

The Kikuyu people were exposed to Christianity in the year 1900 following the arrival of Reverend McGregor. Subsequently, an overwhelming majority of individuals have adopted Christianity, with more than 90% identifying themselves as Christians. Nevertheless, the amalgamation of Western and Christian cultures throughout history has posed difficulties for the revival of Kikuyu traditional rituals. However, Anglican Christians have observed a revival of Kikuyu cultural traditions in Murang'a County, Kenya, during the twenty-first century. This return signifies a deliberate embrace of traditions that were previously forsaken. The objective of this study is to discover and examine the revived cultural traditions within the Anglican community, such as the reverence of ancestors, the categorization of individuals by age, the act of sacrificing animals, traditional marriage ceremonies, and the use of traditional brew. The study investigates the impact of cultural revival on Kikuyu Christianity through qualitative methodologies, including observation and interviews. The primary findings indicate that cultural revitalization entails both benefits and drawbacks. On one side, it assists in resolving identity challenges and enhances relationships with the community and family. Nevertheless, it also cultivates duplicity, undermines the Christian belief system, and engenders discord within the Christian community. These findings emphasize the necessity for dialogue among Kikuyu Christians to reconcile traditional behaviors with Christian principles. This will promote an authentic African Christianity that embraces Christian values while recognizing and integrating indigenous heritage. This study adds to the current discussion on the relationship between culture and religion in modern African settings by examining the intricacies and impacts of cultural resurgence in Christian communities.

Social And Cultural Implications of Live-In Relationships In India

Live-in relationships, is considered taboo in traditional Indian society, have gradually emerged as a significant phenomenon with far-reaching social and cultural implications. Live-in relationships, in modern Indian society, challenge traditional norms regarding partnership and familial arrangements. This form of cohabitation, wherein unmarried couples choose to live together in a relationship akin to marriage. Several factors contribute to the increasing acceptance of live-in relationships in India. Urbanization, globalization, and exposure to Western cultures through media have influenced Indian societal norms. Younger generations are more open to exploring alternative lifestyles and relationships. With more women entering the workforce and achieving financial independence, there a shift in attitudes towards traditional gender roles and marriage. Couples often prefer to test their compatibility before committing to marriage. This paper will cover social legal aspects of live-in relationships in India. Through amendments, the law has had enough of a chance to characterize these societal changes. It can't be static; while looking at the historical backdrop of how Hindu regulation developed, it is apparent that it was never static yet sporadically different to address the troubles introduced by moving cultural examples at different moments.

Threads of Tradition Social Expectations and Marriage in Emma by Jane Austen and Tess of the D’Urbervilles by Thomas Hardy

This study explores the theme of marriage and social expectations in two beloved novels: In case of two British novelists Jane Austen's Emma and Thomas Hardy's Tess of the D’Urbervilles. The paper is focused on revealing a multi-faceted character of the figure of gender roles, social values and traditions linking the lives of Emma Woodhouse and Tess Durbeyfield by means of a comparative analysis. These tensions between female characters' individual goals and social constraints are exposed by the study and the opinions of Elizabeth V. Spelman, Ann Bo-Hubert, Hazel Carby, Elaine Showalter, Susan Gubar and Sandra M. Gilbert are referred to. Austen dismantled the precedent social norms of the Regency period through the vital tool of satire and wit after this novel is through and through analysed out. The made decision to make the word association “Brain” instead of “love” is a pretty good way to show the society who sees marriage as only a calculated action, not the passionate connection. The multilayered substructures of a theme are formed due to the "crazy woman in the attic" metaphor constructed by Gilbert and Gubar which implies the true self of a woman in society is suppressed due to restricted roles. Unlike Stone's 'Greek Myths,' Hardy in Tess of the D’Urbervilles focusing on a gloomy story that work to demonstrate the harmful consequences of ignoring Victorian society rules. The article analyses the marriage and gender role issues that Hardy has shown in a vivid manner as Eagleton says. The main conflict of the play is about what man want and what society demands, that is: what is true happiness and what is right in social term. Social class differences get intensively scrutinized, as the plot shows how the social systems influence the lives of the characters and build their destinies which deepens the theme analysis further. The study shows that these classic novels have been excellent guides and examples that have helped readers figure out what they would like to do with their lives. Moreover, the readers have been able to see people confront the challenges they encounter from institutions or interpersonal dynamics as well as expectations to balance their culture and social obligations.

The Kembar Manten in Java Majapahit Wedding Traditions in Mojokerto: Perspectives on Natural Law and Anthropology of Islamic Law

The Kembar Manten in Java Majapahit Wedding Traditions in Mojokerto: Perspectives on Natural Law and Anthropology of Islamic Law

Minang Kabau Wedding Traditions: An Anthropolinguistic Study

The traditions of the Minang Kabau traditional wedding ceremony have cultural meanings and sociological functions that are followed from generation to generation by the Minang Kabau community. However, these traditions are not fully held by the community due to the shift of non-matrilineal culture. This study aims to explain the wedding ceremony traditions of the Minang Kabau tribe in matrilineal cultural practices. This research uses anthropological theory, where data is taken through the method of interviews (open-ended interviews), observation (observation) both participatory observation and observation-periodic to the field, and literature review (written document) This research uses qualitative methods. The data obtained were 10 people who helped implement the wedding ceremony traditions of the Minang Kabau tribe. From this research, descriptive data and explanations can be presented from the traditional wedding traditions of the Minang Kabau.The local wisdom contained in the traditional wedding traditions of the Minang Kabau is consensus in achieving goals, mutual cooperation, mutual honor between the two families and the bride and groom.

Locked in Tradition: Upholding Child Marriage Practice in East Gojjam Zone, Ethiopian

Although many community members realize the adverse legal and health effects of child marriage, they continue to engage in it. This qualitative study examines the factors that keep community members locked in the tradition of child marriage and thereby illuminates how traditions perpetuate child marriage and make it difficult to control. Thematic analysis and categorization of data (from 21 female child marriage victims, seven key local informants, and four focus group discussions) into five major themes reveal that parents covertly undertake child marriage because they view it as a rite of passage, safety measure, and a way to gain acceptance from their respective groups. Vital registration, law revision, and strengthening of local associations are recommended to stop child marriages.

Effects of Mebyakaonan Marriage Law in the Perspective of Balinese Customary Law: Study on Balinese Community, Rantau Jaya Village, Ilir District, Putra Rumbia, Central Lampung Regency

Marriage is the outward and inner bond between a man and a woman as husband and wife to continue their lineage. Marriage in Balinese customs is called pawiwahan. Pawiwahan is a sacred thing in the process of human life from the status of brahmacari to the time of grhasta. Mebyakaon marriage is marriage under the hand. The problem in this study is why mebyakaon marriage is taken by the parties to form a marriage and the legal consequences of mebyakaon marriage on their marital status in the community and the status of children born from this marriage in Rantau Jaya Ilir Village, Putra Rumbia District, Central Lampung Regency. This research is normative-empirical legal research with a descriptive research type. The problem approach used sociological juridical approach with data sources is primary data and secondary data. Data collection techniques with literature studies and field studies are interviews with informants and respondents who carry out marriage mebyakaon. Data analysis is qualitative analysis. The results of research and discussion show that the reason for the marriage is caused by several factors, namely economic factors, educational factors, mutual demen, parental desire factors, and the factor of men who are still legally married to other women. The marital status of mebyakaon is not the same as traditional Balinese marriage in general, what distinguishes it from mebyakaon marriage is that it lies in a traditional procession that has not been carried out completely. Based on the decisions and decrees of Parisadha Hindu Dharma Indonesia (PHDI), the validity of marriage is determined on condition that Tri Upasaksi. The legal position of mebyakaon marriage does not have a strong binding force so that this marriage may not have the same legal status as traditional Balinese married couples in general. Similarly, the legal consequences of marriage will be different. Couples who perform mebyakaon marriage may not enter the temple and participate in the massacre in the village because mebyakaon marriage is valid according to the parties only but, according to Balinese customary law this marriage is invalid and children born from mebyakaon marriage are extramarital children (anak astra) and marital property in mebyakaon marriage There is no legal certainty and there is no mixing of property between husband and wife.

한국전통혼례과정의 대례행례고(考)

The purpose of this study is to examine the inherent meaning of the structure and ritual of Haengrye (An Act of Conducting a Ceremony) of Daerye, in the traditional Korean wedding ceremony process. ‘Daeryehaengrye’ refers to Chinnyeong (親迎, Bridegroom Personally Inducting the Bride into His Home), one of the rituals, Uihon-Napchae-Nappye-Chinnyeong, in Karye of Seongni daejeon (Great Collection of Neo-Confucianism). For the purpose of the research, the changes in the wedding institution were first examined, followed by an exploration of the inherent meaning of structure and ritual of Daeryehaengrye. The examination of the changes in the Korean wedding institution revealed that the traditional Korean wedding system was Seoryubugahon persisting from the Three Kingdoms period (Samguk) for over 1000 years. The traditional Korean wedding ceremony was ritualized, influenced by the Chinese wedding ceremony tradition of ｢Karye(嘉禮)｣ passed down from ancient times to the late Joseon Dynasty. The analysis of the inherent meaning of the structure and ritual of Daeryehaengrye reveals that it consists of three main parts: Jeonanrye(奠雁禮), Kyobaerye(交拜禮), and Hapgeunrye(交拜禮). Jeonanrye involves conducting a ceremony with a goose as a symbol, wherein the groom makes a promise to the bride. Kyobaerye includes the first formal big bow, conduct Jaeju(祭酒), and the drinking of the rice wine. Yi Hwang introduced Kyosoorye(交手礼) between Kyobaerye and Hapgeunrye. There are three methods of bowing in the first formal big bow. Of these, the method where the bride first bows four times and then the groom responds with bowing two times aligns with the custom where men with two bows and women with four bows are considered propriety, although it is only found in only 12 out of 65 surveyed books of propriety (18%). The positioning of the bridegroom and bride was predominantly Seodongbuseo(壻東婦西). However, the reason for this ‘Seodongbuseo’ positioning can be seen as a horizontal shift of the bridegroom and bride's positions during Dongrweyeon of Karye. On the other hand, positioning them in Seoseobudong can be attributed to a vertical shift according to the female-centric wedding customs in Korea. Jaeju(祭酒) is the most crucial ritual in Daeryehaengrye. It can be seen as an act formed through the ethos and thought process of Koreans. It is an act of praying to the heavens and earth by a person of high virtue or the marriage officer in the process of a wedding ceremony. Initially performed by clan elders or village leaders then by family elders, it is assumed to had evolved to be performed by the bridegroom and bride. Hapgeunrye is an oath ceremony. There are various methods of Hapgeun, but when drinking rice wine, pouring it and each drinking it was considered symbolize the essence of mutual exchange. Thus, they do not exchange the Hapgeun gourd. While some Koreans in the modern age may hold negative views on traditional wedding ceremonies, there is a high level of pride in Korean culture. To preserve and uphold the wedding ceremonies designed in Korean way, it is essential to standardize the rituals and meanings of Daeryehaengrye, thereby ensuring that traditional Korean wedding ceremonies continue with a theoretical framework.

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.

A Inauspicious Month in Javanese Wedding Tradition in Luwu Utara, South Sulawesi: Perspective�of�Islamic�Law

Determining inauspicious days in Javanese marriage traditions is significant. Sometimes, this leads to debates and controversies from various perspectives as it is considered contrary to Islamic law. This research aims to examine the determination of inauspicious days in Javanese marriage traditions during the month of Muharram (Suro). This study employs an empirical juridical approach using theories of social change and Islamic legal theory, particularly social tradition ('urf) and public interest (maslahah). Data is collected through interviews and literature reviews. Subsequently, the data is analyzed using these theories through data reduction, data presentation, and conclusion drawing processes. The research results reveal that the determination of inauspicious days in marriage traditions is based on the societal belief in the existence of inauspicious days for couples marrying in the month of Suro. This belief is grounded in experiences and stories passed down through generations. On the other hand, the concept of maslahah refers to the welfare or benefit for humans. In the context of inauspicious days for marriage, maslahah refers to efforts to prevent conflicts between couples and families. Furthermore, from the perspective of Islamic law, prohibiting marriage in the month of Suro in North Luwu Regency is permissible because there are no prohibitions in the Quran or hadith against it. Such traditions in Islamic law are referred to as �urf shahih, which are good and permissible customs as long as they do not contradict sharia. The prohibition is valid if it is based on the motivation to obey parental advice (birr al-walidayn) and as a form of respect for deceased parents, and linking everything that happens to the will of Allah SWT. However, if the tradition contradicts sharia and harms faith, then the tradition cannot�be�practiced.

Shariah Compliance in Malay Wedding Ceremony Expenditure

Traditional Malay weddings are fast becoming an expensive affair these days, mainly due to escalation in its overall expenditure, and compounded by some additional rituals, overpriced wedding trappings and services by event managers. While the trend to spend lavishly during weddings is on the rise, the Malay community seems to ignore concerns related with wastefulness which is against Islamic values. This article examines wedding expenditures in Islam and attempts to justify its excessiveness vis-à-vis shariah compliance through the qualitative research method. The data have been collected by interviewing the wedding planners and shariah experts. Data from interviews are analysed by using the thematic content analysis method. These interviews revealed that the Malay community tends to justify high expenditure in four different categories of expenditures. Four categories are examined from the shariah perspective with regard to shariah ideas and validation from shariah experts. Theoretically, Islam acknowledges the Muslims’ right to own and manage their property according to their abilities. The Islamic concept of spending focuses on halal resources, i.e., wholesome, good, and beneficial things, which bring about spiritual rewards. Wedding expenditure is considered shariah-compliant so long as it adheres to the basic concept of not glamourising events and resources not wasted on rituals considered unIslamic. Extra expenditure such as beauty treatment, beautification, dais and photography requirement must comply with relevant shariah edicts. As for the moral aspect of the wedding, the study concludes that the ceremony is only considered shariah-compliant if it conforms to the rules of modesty, gender segregation, awrah, wearing of jewellery, and entertainment. Further, traditional wedding dances should not contain inappropriate elements, and songs sung on the occasion should not contain inappropriate and crude language.