Traditional Wedding Ceremony Research Articles

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>

Pelestarian Nilai-Nilai Leluhur melalui Upacara Pernikahan Adat di Kampung Naga

The traditional wedding ceremony in Kampung Naga is not merely a ritual but also the heart of the community’s social life. In the face of social change dynamics, the indigenous people of Kampung Naga have successfully preserved their traditional wedding customs. This study aims to uncover each stage of the ceremony, from preparation to the main event, involving the active participation of all community members, and to analyze how the traditional wedding ceremony in Kampung Naga adapts to modern influences while maintaining core values. Through a qualitative case study approach, this research reveals the strategies used by the community to maintain the relevance of wedding traditions in the context of modern life. The study finds that each stage of the ceremony, from preparation to the main event, is rich with symbols reflecting traditional values such as mutual assistance, simplicity, and respect for ancestors. The concept of “pondok lengkah,” associated with women, also adds a unique dimension to the dynamics of marriage within this community. This research highlights how the wedding ceremony serves not only as a religious ritual but also as a means to strengthen cultural identity and preserve ancestral values.

Perkawinan Kristen Tanpa Eksistensi Adat Batak Toba di Gereja HKBP Kota Denpasar

This research aims to explain and describe the Batak Community's views on Christian marriage without the existence of Toba Batak traditional ceremonies at the HKBP Church, Denpasar City. The method required for this research is a descriptive qualitative approach. The theory that is used as a tool to obtain information in this research is the structural functionalism theory by Talcott Parsons using the action subsystem of the AGIL scheme, including adaptation, goal-attatment, interpretation and latency. The subjects of this research were married Toba Batak people, young people who were about to get married, pastors and elders of the HKBP Church in Denpasar City. The results of this research are that couples who carry out a Christian wedding ceremony but do not carry out the Toba Batak traditional wedding ceremony can be caused by economic factors, education, not getting the blessing or approval of both parents of the couple's family, differences in beliefs and cultural values. as well as ethics. Several couples from the Toba Batak community of the HKBP Church in Denpasar City were mostly due to spending a lot on Toba Batak traditional peak party activities, specifically dowry money. Apart from that, there are thoughts of today's young people who are of the opinion that marriage according to Christian beliefs is already valid or official through a marriage blessing in the Church, but according to tradition, the couple still has debts that must be paid off immediately in order to be recognized and prayed for as having entered into a legal marriage. This occurs because of the transition to modernization which results in a shift in a socio-cultural structure such as kinship, traditional philosophy, roles or functions and etc.

Семейные ценности как объект сохранения нематериального культурного наследия народов России и Казахстана

In this article, the authors consider family values through the prism of preserving intangible cultural heritage as the most important conditions for the harmonious development of modern Russian and Kazakh society. The authors analyzed the legal framework with an emphasis on examples of traditional wedding ceremonies among the peoples of Russia and Kazakhstan. In conclusion, it is concluded that the preservation of the intangible cultural heritage of the peoples of Russia and Kazakhstan is an important component of saving family values.

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.

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.

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.

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.

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.

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.

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.

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.

System Perkawinan Matrilineal Di Suku Fehan Kabupaten Malaka

Marriage according to article 1 of law number 1 of 1974 concerning marriage. What is meant by marriage is a physical and spiritual bond between a man and a woman as husband and wife with the aim of forming a happy and eternal family (household) based on BELIEF IN THE ALMIGHTY GOD.This matrilineal marriage itself is known as "in-marriage" where if a couple has a child, then the lineage follows someone's descendants. Mother. The stages of the traditional Fehan wedding process in NTT will be explained below. Maybe this is a possibility, as happened at the traditional wedding ceremony in Malacca Regency.Matrilineal Marriage Process in Malaka Regency Engagement is the stage before the marriage is legal, where the prospective husband submits an application to the prospective wife's family and after reaching an agreement, both agree to carry out the marriage. A recent marriage binds the relationship between two people.The objects of collateral for a marriage or matrilineal marriage are goods that are sent from the male's extended family to the female's extended family in the form of betel nut and vice versa.It can be concluded that Malacca district in East Nusa Tenggara adheres to a matrilineal marriage system or often called incoming marriage, so in this matrilineal marriage system the man will leave and stay in the woman's house.

Pemanfaatan Tanaman pada Upacara Adat Pernikahan Suku Melayu di Desa Sutera Kecamatan Sukadana Kabupaten Kayong Utara

The traditional wedding ceremony has become a tradition for the Malay Tribe Community in Sutera Village, Sukadana District, North Kayong Regency, which has long been carried out from generation to generation. The tradition of carrying out this wedding has undergone many changes both in the procession and the plants used. This study aims to determine the types of plants and plant parts used by the Malay Tribe Society in Sutera Village, Sukadana District, Kayong Utara District. The research was conducted by conducting semi-structured interviews with 15 respondents, the method of selecting respondents used snowball sampling. Based on the research results, it is known that the Malay Malay community in Sutera Village, Sukadana District, Kayong Utara Regency utilizes 26 types of plants for traditional wedding ceremonies, which belong to 20 families. Poaceae and Zingiberaceae are one of the plant families that are widely used by the community for traditional wedding ceremonies. The part of the plant that is widely used is the leaf (34%). This research shows that the plants used in traditional wedding ceremonies of the Kayong Utara Malay Community have an important value in each process.

Traditional Cultural Learning System for Batak Toba Wedding Using Multimedia Approach

Indonesia is a country with diverse cultures. Indonesia comprises numerous tribes, including Batak Toba. The Batak Toba people actively practice their traditional rituals, including wedding ceremonies. Their traditional wedding ceremony involves several rituals, symbols, and attributes with different meanings. Today, learning resources for traditional rituals, attributes, and others can be accessed through experts’ knowledge, video tutorials, and scientific journal. However, all sources have failed to attract attention. Thus, only a few generations are concerned and interested in studying culture. And threatens the dissappear of cultural experts. The research objective is to develop a system based on a multimedia approach that provides learning materials about the traditional rituals of the Batak Toba wedding ceremony. The multimedia development life cycle method is used for system development. Based on the research result show that 90% responded easier to understand the content.

Expressions Language of Saro Eating Ritual Ternate Ethnic

Food as a cultural identity of an ethnic. Cultural identity is a distinguishing feature between one society and another. The ritual of eating saro is a traditional food ritual at the traditional wedding ceremony of Ternate, North Maluku. This article examines the ritual language of eating saro in the context of a traditional Ternate wedding from a literary and ethnographic perspective. This article describes the form and style of using the ritual language of eating saro, which is encoded in certain cultural messages. The method used in this research is descriptive qualitative with ethnolinguistic approach. The results of this study reveal that the expression of the ritual language of eating saro is in the form of a welcome expression in which there are proverbs, proverbs and metaphors. In addition, material symbols were found in the ritual of eating saro. The form of language expression is generally solemn, poetic, and conveyed using figurative language.

Makna Simbolik Natas Banyang Pada Upacara Pernikahan Adat Dayak Maanyan di Barito Timur Dan Implikasinya Terhadap Pembelajaran Sastra di SMA

The purpose of this study was to obtain the symbolic meaning of Natas Banyang at the Maanyan Dayak Traditional wedding ceremony in east Barito and its implications for literatur learning in SMA. The purpose of this study was to describe: (1) the symbolic meaning of events in natas banyang (2) symbolic meaning of objects in natas banyang (3) the symbolic meaning of language in natas banyang (4) implications for learning literature in high school class X. This study uses a qualitative opproach method. The data source for this research is the natas banyang process and interviewing traditional mantir. The objects of this study are all the symbolic meanings of natas banyang at the Maanyan Dayak traditional wedding ceremony in east Barito. The results of this study areas follows. (1) The symbolic meaning of events in natas banyang (2) The symbolic meaning of objects used in natas banyang (3) the symbolc meaning of language in natas banyang (4) Used in teaching literature for class X SMA, In accordance with KD 4.1 Interpreting the meaning of pantun texts both oral or written. Indicator 4.1. Identifying the linguistic elements of the pantun texts both oral or written. Indicator 4.1.1 Identefying the linguistic elements of the pantun text 4.1.2 interpret the pantun text. natas banyang at the maanyan Dayak traditional wedding ceremony in east Barito which aims to develop knowledge in regional culture.

Analisis Nilai-Nilai Pendidikan dalam Seloko Adat Pernikahan Masyarakat Desa Sungai Keruh Kabupaten Tebo

The problem with this study is the value of what education is found in the murky river village village of tebo district. The purpose of this study is to describe the educational values found in the murky river village village of tebo district. This type of study is a descriptive study using a qualitative approach and is analyzed using the herbal method. The source of this research data is a transcript of the traditional wedding ceremony of the murky river village of tebo district, and the murky rivervillage custom wedding procession between Yuda Anggara bin hamidi and Widia Hepliyani binti Rozali on July 2, 2023, which was then transplanted into script form. The results in this study describe the values of education found in the murdy river village cultures of tebo district, the values of education in which there is (1) the value of the education of faith and education in the almighty god, the value of the education of the almighty god, the value of the natural and inherent belief in god, the value of the supreme deity, (2) the value of the noble moral education includes the virtues of patience, righteousness, and justice, Affection, provident, courageous, ashamed, maintaining chastity, and keeping promises, (3) the value of scientific education includes the value of knowledge and intelligence, (4) the value of democratic education includes the value of human beings having a change in the direction of healthy thought, respect for the dignity of our fellowmen, willingness to serve for common interests or welfare, (5) the value of responsible education includes the value of being accountable to one god, responsibility to oneself, responsibility to the family. It is hoped that studies on the value of education can be continued and that researchers can further examine the values of education found in literature other than taphstrokes, poetry and so on, that research references on educational values will be more available and easier to find.

Analisis Makna Fangowai dan Fame’e Afo pada Pesta Pernikahan Adat Nias Sebagai Bentuk Edukasi di Kota Gunungsitoli

Culture is a lifestyle that grows and is owned by a group of individuals, then passed on to future generations. Each region in Indonesia has its own unique culture that is not shared by other regions. Local culture has an important role in shaping the identity of the Indonesian people. One aspect that needs to be considered and instilled is the customs in the wedding ceremony. Fangowai and fame'e afo are very significant elements in Nias traditional wedding ceremonies, the two of which cannot be separated from one another. Fangowai reflects respect for invited guests (fasumangeta) and shows high manners. The purpose of this research is to understand the meaning of fangowai and fame'e afo in the traditional Nias wedding tradition in Gunungsitoli City, as well as learn lessons that can be applied in everyday life. The research method used is a qualitative approach with a descriptive research type. Based on the results of the study, it can be concluded that the meaning of fangowai and fame'e afo at the traditional Nias wedding in Gunungsitoli City are as the main and first tribute at the wedding, as sia'a böwö (eldest custom), as Nias traditional cultural heritage