Wedding Research Articles

Music Literacy in the Preservation of Inner Mongolian Wedding Folk Songs

Inner Mongolian wedding folk songs are vital to the region’s intangible cultural heritage, reflecting the Mongolian people’s history, values, and traditions. This study investigates music literacy in the preservation of Inner Mongolian wedding folk songs. Utilizing a qualitative ethnographic approach, the research focuses on the Inner Mongolia Autonomous Region, examining the integration of wedding folk songs into educational curricula to ensure their survival amidst globalization and urbanization. Data were collected through interviews with three key informants: scholars, folk musicians, and cultural practitioners, observations of wedding ceremonies, and document analysis. The findings underscore the critical role of music literacy in documenting, transmitting, and adapting these songs to contemporary contexts while maintaining their authenticity. Challenges such as generational disconnect, limited resources in rural areas, and declining Mongolian language proficiency were identified. Collaborative efforts between educators, musicians, and policymakers have shown promise, with instructional materials and digital archives enhancing accessibility and engagement. The study concludes that a multifaceted approach, incorporating education, technology, and community involvement, is essential for preserving Inner Mongolian wedding folk songs. Future research should focus on digital innovations, bilingual education, and strategies to engage younger generations in cultural preservation.

Lekiskon dalam Upacara Pernikahan Adat Sunda Huap Lingkung dan Sawer Panganten di Kabupaten Pandeglang: Kajian Etnolinguistik

This study discusses the lexicon in Sundanese traditional wedding ceremonies in Kabupaten Pandeglang. This research aims to describe the lexicon and cultural meaning in traditional Sundanese wedding ceremonies Huap Lingkung and Sawer Panganten in Kabupaten Pandeglang. This research is expected to be a source of knowledge related to the lexicon of Sundanese traditional marriage so that these customs can continue to be preserved. The research method is a qualitative method with an ethnolinguistic approach. Data was collected through participant observation and in-depth interviews. The source of data in this research is a transcription of the recording of the researcher’s interviews with informants related to the lexicon and cultural meaning of traditional Sundanese wedding ceremonies. Based on the results of participant observation and in-depth interviews, the findings in this research included 24 data. The results of the research were 23 data found which were broken down into 12 lexcion data in the Sundanese traditional wedding ceremony Huap Lingkung which consisted of (1) monomorphemic words totaling 4 data; (2) polymorphemic words totaling 1 data; (3) verbal phrases totaling 4 data; and (4) nominal phrases totaling 3 data and 11 lexicon data in the Sundanese traditional wedding ceremony Sawer Panganten which consisted of (1) monomorphemic words totaling 5 data; (2) polymorphemic words totaling 1 data; (3) verbal phrases totaling 1 data and (4) nominal phrases totaling 4 data. Keywords: ethnolinguistic. lexicon, cultural meaning, Sundanese society

Legal and Traditional Construction in Wedding Ceremonies: A Sociological Legal Perspective

Ideally, the construction of formal law and customary traditions in marriage ceremonies should mutually support and accommodate the cultural values of the community. Formal law is expected to provide universal legal certainty, while customary traditions function as social regulators that reflect local identities and values. However, in reality, there is often a misalignment between these two legal systems, which can lead to conflicts and tensions, especially when customary law contradicts national legal provisions. This misalignment presents a significant challenge in creating harmony between formal law and customary traditions, particularly in the context of customary marriages. The purpose of this research is to examine the interaction between the construction of formal law and customary traditions in marriage ceremonies and to identify the challenges that arise from the fundamental differences between the two. The research concludes that despite the gap between formal law and customary traditions, efforts to bridge the two through cultural dialogue and the recognition of customary law can create an inclusive and just legal system. An integrative approach is needed that involves indigenous communities in the legislative process to ensure that the law applied is not only legally relevant but also socially and culturally appropriate.

Obrzędowa dwuznaczność. Zapomniana zagadka toruńska z roku 1673 jako źródło do staropolskiej obyczajowości weselnej

A collection of riddles connected with burgher wedding ceremonies in late 17th-century Toruń has recently been discovered and published by the author of this article. Here he focuses on one riddle featuring a sexual innuendo with an innocent resolution. Its peculiar nature is discussed in the context of what is known about the wedding customs and ceremonies of that period.

A Synodal Approach to Reimagining Nigerian Catholic Marriage Rites: An Afro-Theological Perspective

A Synodal Approach to Reimagining Nigerian Catholic Marriage Rites: An Afro-Theological Perspective

THE ROLE AND POSITION OF NUAULU WOMEN IN THEIR ANCIENT CULTUREON SERAM ISLAND, CENTRAL MALUKU

Nuaulu people men and women from in the past Already There is settings ( customs) customs ) that have been separate role and position Woman in public Nuaulu . Teachings ancestors like This show Woman Nuaulu No Can become leader in community , women No Can become a king, a woman No Can lead an event or tradition custom Nuaulu , female No Can become head soa , woman No Can become Saniri chief , female No Can guard House customs and so on . All form prohibitions to Woman Nuaulu This in a way clear to show difference between role and position women and men Nuaulu . Reality life Woman Nuaulu in Nua Nea Country is located in one transition awareness that role they limited / weak / low from men , even though method think they the more complex with current developments .​ Study This discuss about roles and positions Woman ethnic group Nuaulu in culture ancestors which has been maintained from generation to generation until now. Study This uses a qualitative method with a descriptive approach. Data collection through in-depth interviews with informants and observations looking at the roles and positions Woman Nuaulu in traditional ceremony / ritual process Nuaulu tribe. The results of the study showed that The role and position of Nuaulu women in Nuaulu traditions and traditional rituals cannot be separated from ancestral beliefs which have become guidelines and teachings from generation to generation for the Nuaulu people. that is birth ceremonies, hair-shaving ceremonies ( Tihti Kuau ), girls' coming-of-age ceremonies ( pinamou ), boys' coming-of-age ceremonies ( pahateri ), marriage ceremonies, and death ceremonies (autotu nimoe). which shows role and position Woman Nuaulu in a way customs are regulated based on customary ritual processions , namely demands women 's customs given authority For implement it and demand custom in the form of prohibition custom or taboo for Woman For follow as well as in its activities . While for teenage/adult women who are not yet married or still in school, their roles and positions they are more interested in the development of modernization, concentrate on their education , TV information, android phones (face book, WA, Youtube), and they still obey the norms and values of customs that have been taught by parents, and traditional figures. While for women who are already married, they still carry out all customary provisions with all the processions of traditional ceremonies from birth to death (life cycle) and they are afraid of violating customary rules because of the sanctions (ancestral sanctions). They do not want to go against customary provisions because it has a disastrous or unfortunate impact on women, families and society.

The Cultural Communication Based on the Philosophy Of Lampung, Indonesian Society in Traditional Wedding

Indonesia with its diverse tribes, cultures, religions is a society that must be able to appreciate the differences. The custom of marriage is one of the relationships with significant cultural communication. This research was conducted in the Lampung Province, one of Indonesia's provinces. The province of Lampung has two distinct traditions: pepadun and saibatin. The topic of this study is traditional Saibatin marriage. The aim of this study is to describe cultural communication based on Lampung philosophy in wedding traditions. The approach is based on the qualitative concept and involves focus group discusses and informant interviews. More sources are found in different media journals. The finding of cultural communication based on Lampung ethnic philosophy is seen from wedding rituals. Both verbal and nonverbal communication is present in wedding customs. Verbal communication uses Lampung language with Nyo and Api dialect. Symbols as nonverbal communication are : cakes, dodol (a typical food made from flour, brown sugar and coconut milk), nireh ugay tools or sirih pinang (set of tools for chewing betel), gold, jewelry, diamonds, jung syarat cloth. After the wedding, the bride is invited to the groom's house by riding a rato/palanquin and accompanied by balak percussion (a typical Lampung musical instrument).

Analisis Amanat dalam Seloko Adat Pernikahan di Muaro Jambi

Marriage is a sacred thing which is the main gateway for husband and wife in establishing a new relationship and life in the future. In living a household life, of course, not all plans and life run smoothly and smoothly. Therefore, before holding a wedding, it is necessary to be equipped with advice and messages that need to be conveyed, one of which is found in the traditions of Muaro Jambi, namely in traditional wedding rhymes which contain advice and messages for the bride and groom or better known as seloko. The aim of this research is to see the meaning and message conveyed in the rhymes found at traditional wedding ceremonies in Muaro Jambi. Currently, only a few people in Muaro Jambi carry out the traditional wedding rhyme procession at their events. This is because the people of Muaro Jambi do not know the meaning and message of the rhymes delivered at traditional wedding ceremonies. The type of research used in this research is descriptive qualitative. Qualitative research in this study was used to describe the meaning of traditional wedding rhymes in Jambi so that we could find out the message in the rhymes. The data sources in this research are relevant books such as a collection of rhymes and seloko of community wedding customs in Jambi, apart from that, data was also obtained from informants, and several sources from the internet. The data used in this research are the words in traditional wedding rhymes in Jambi which contain mandates. The data collection technique used in this research was carried out by researchers looking for traditional wedding rhymes in Jambi in relevant books, asking traditional leaders in one of the villages in Jambi, and several internet sources. The data analysis technique in this research was carried out by researchers by collecting data first, then reading it, understanding it, then analyzing the meaning and message in the pantun, after knowing the meaning and message the researcher described it in writing. The results of this research are that researchers found 14 data on traditional wedding rhymes that contain mandates in them

Walasuji Sulapa Eppa’na: Integrating Philosophical Values into Sustainable Development in the Land of To Kaili

Walasuji - Sulapa Eppa'na is a cultural symbol of the Bugis-Makassar ethnic group in South Sulawesi, rich in philosophical values that embody spirituality, identity, mutual cooperation, and human responsibility in preserving nature. Its geometric pattern, composed of stacked quadrilaterals resembling rhombuses, serves not only as an aesthetic ornament but also symbolises the human journey towards perfection and the relationship with God. This concept represents the four main elements of life: God, humanity, the sky, the earth, and everything within it. However, in the Palu Valley, with the history of Bugis-Makassar ethnic migration, these philosophical values have begun to degrade due to globalisation, acculturation of forms, materials, functions, preferences, and the younger generation’s diminishing understanding of their ancestral traditions. As a result, Walasuji - Sulapa Eppa'na has become increasingly rare in the wedding ceremonies of the Bugis-Makassar-Kaili ethnic community, known as “To Kaili.” This research employs a qualitative method by exploring a single phenomenon, which is then analysed descriptively to understand the degradation of the cultural symbol Walasuji - Sulapa Eppa'na. The research objects are users of Walasuji structures, with Sulapa Eppa'na samples selected using purposive and incidental sampling techniques. The study aims to analyse the impact of changes on the preservation of Walasuji - Sulapa Eppa'na and explore the potential revitalisation of its values in urban development. The findings reveal that despite the degradation, the Bugis-Makassar-Kaili ethnic community continues to strive to preserve their cultural identity, including the responsibility of safeguarding nature. This study recommends integrating the values of Walasuji - Sulapa Eppa'na into urban development to achieve sustainable development.

Kearifan Lokal Dalam Tradisi Upacara Adat Pada Masyarakat Desa Jalawastu

Local wisdom really upholds the term tradition. There are many types of traditions, including songs, dances, and even traditional ceremonies. Traditional ceremonies are a type of local wisdom that needs to be preserved and maintained. Traditional ceremonies are a form of gratitude from the people to the creator for being given food or an abundant harvest. There are many traditional ceremonies required, including marriage ceremonies, birth ceremonies and death ceremonies. In this article the traditional ceremony discussed is the Ngasa traditional ceremony. The traditional ngasa ceremony is a ceremony carried out by the Jalawastu village community. This ceremony is held once a year, namely on Tuesday Kliwon. The people of Jalawastu village wear white clothes and perform rituals of gratitude to the creator.

Family Income and Marriage Celebration Costs in Kinondoni District in Dar ES Salaam Region, Tanzania

This study examined family income and marriage celebrations costs in Kinondoni District in Dar es Salaam region. The increasing rates of marriage celebration costs and family income has an impact on the development initiatives and this is a challenge to the growing generation because this money is used for celebrations. The main objective of the study was to examine the relationship between family income and marriage celebrations. The factors which influence marriage celebrations in Dar es Salaam and the country as a whole include income, occupation, education, place of residence and wealthy status of the family. The study was carried out using a sample survey of men and women aged between 20-49 years, of about 205 respondents were sampled from six wards in Kinondoni district and data was collected using structured questionnaire and observation. This research used a descriptive research design. The data was analysed through several ways: tables and cross tabulation, chi square analysis as well as graphs have been employed. The findings, of the study show that the number of marriage ceremonies and related costs are increasing despite the low income levels facing the households. Ages at first marriage, income, education, occupation, religion and place of residence were found to have statistically significant association on the marriage and marriage contributions. From these findings the study suggest that development issues should be given priority than marriage ceremonies. There is a need also raise the age at first marriage and education to women.

Adat and Islam: Examining the Sepasaran Tradition in Javanese Marriage in Boyolali Regency, Indonesia

The Sepasaran tradition, held five days after a wedding, is an important custom in the community of Kembangkuning Village, Cepogo Subdistrict, Boyolali District. This tradition carries deep cultural and religious significance, fostering social bonds in the midst of changing times. As part of the tradition, a thanksgiving event (kendurenan) is organized, followed by the symbolic acknowledgment of those who helped with the wedding preparations. This study explores how the Sepasaran tradition is practiced in Kembangkuning Village and analyzes it through the lens of 'Urf in Islamic thought. The research adopts a qualitative approach, utilizing interviews and documentation to gather data. The findings reveal that the Sepasaran tradition serves as an expression of gratitude and a prayer for blessings following the wedding ceremony. From the perspective of 'Urf, this tradition is classified as 'Urf Amali because it is practiced consistently and widely accepted by the local community. It is also categorized as 'Urf Shahih because it aligns with Islamic principles and as 'Urf Khas due to its specific regional context. This study demonstrates that the Sepasaran tradition remains a meaningful and relevant practice in the community, reflecting local wisdom and a harmonious relationship between culture and religion. It highlights how the tradition continues to strengthen social ties while staying in harmony with Islamic values

Comparison of Marriage Rites and Customs of the Tang Dynasty in Extensive Records of the <i>Taiping </i><i>Guangji</i> with the Tang Laws

Comparison of Marriage Rites and Customs of the Tang Dynasty in Extensive Records of the <i>Taiping </i><i>Guangji</i> with the Tang Laws

Tinjauan ’Urf terhadap Tradisi Arakan Pengantin dalam Pernikahan: Studi Kasus Desa Morocalan, Glagah, Lamongan

‘Urf refers to an action or expression that is repeatedly performed, regarded as good, and does not violate sharia principles. Marriage is the bond between a man and a woman, both physically and emotionally, aimed at building a family characterized by sakinah (tranquility), mawaddah (love), and rahmah (compassion). One of the traditions in marriage is the bridal procession, which involves escorting the bride and groom on foot after the wedding ceremony (akad nikah). This study aims to examine the implementation process of the bridal procession and its analysis through the perspective of urf. The research method used is qualitative, employing field research. The findings reveal that the bridal procession in wedding ceremonies in Morocalan Village, Glagah Sub-district, Lamongan Regency, is performed by the groom. The groom is escorted on foot from one end of the village to the bride's house. This tradition serves as an expression of gratitude for the end of bachelorhood and as a way to celebrate the wedding, which is considered a once-in-a-lifetime event. From the perspective of Islamic law and urf, the bridal procession is deemed a legitimate tradition, as it does not contravene Indonesia’s positive law or Islamic principles. Furthermore, this tradition carries positive values for both the bride and groom and their families.

Menggali Makna Keadilan Gender Berbasis Kearifan Lokal Lio-Sikka; Upaya Mengurangi Kekerasan Terhadap Perempuan Di Sikka

Universally, cultural strength can be a locus in building the character of the Indonesian nation as a global society. Cultural diversity can be a primary source of strength in developing the implicit meanings within that culture, especially regarding gender justice, which has recently been experiencing degradation. Through this cultural potential, it is hoped to address the polemic of violence against women and be used as a subsystem in handling gender justice issues for the Women's Empowerment and Child Protection Office. Culture, as a system of values born from the womb of local culture, should be used as a reference for stakeholders in resolving the complex issues of gender justice. This research aims to delve deeper into gender issues from the perspective of local wisdom of the Lio-Sikka ethnic group. Additionally, it seeks to explore and interpret the meaning of gender justice perceived by Lio-Sikka customs. The research method used is descriptive qualitative with an ethnographic approach developed by Spradley. The data collection techniques include observation, interviews, and documentation. The main data sources were taken from traditional elders, community leaders, and the head of the Women's Empowerment Office in Sikka Regency. The data analysis technique used the 12-step method developed by Spradley. The research results show: that first, the reconstruction of gender justice from the perspective of the local wisdom of the Lio-Sikka ethnic group reveals several points, namely in the context of patriarchal ideology, social construction, women and marriage rituals, women and legendary stories. Second, the Meaning of Gender Justice in Relation to Lio-Sikka Customs includes, Ine Weta, Ama Laki (Mother as Protector, Father as Leader), Lelu wolo, ina tana (Father as Mountain, Mother as Earth), Embo wawa wolo, nggika wawa tana (Women Climb Mountains, Men Descend Valleys), Lela laku, ine eme (Father as Leader, Mother as Housekeeper), Nggaa nggipa, naja nggipa.

EXPLORING THE TEMOKAN TRADITION IN JAVANESE WEDDINGS: AN ANTHROPOLINGUISTIC APPROACH

This study explores the textual, contextual, and non-contextual elements of the Temokan tradition, a vital aspect of Javanese traditional wedding ceremonies. Specifically, it examines the interplay between text, co-text, and context within these ceremonial performances. Data were collected through interviews with informants and analyzed using a descriptive qualitative method combined with an ethnographic approach. The research identifies 10 distinct performances and 10 associated texts, involving 8 types of objects classified based on their co-textual features. The co-text in the Temokan tradition includes material elements such as objects used in the ceremonies, the spatial arrangement and distance between participants, and gestures that convey symbolic meaning. Contextual elements encompass ideological, social, cultural, and situational factors, illustrating the depth and richness of the tradition. These elements are further embedded with values and norms, including religious, logical, ethical, and aesthetic dimensions. Norms such as etiquette, customary practices, legal expectations, and habitual behaviors further reflect the tradition's cultural significance. From an anthropolinguistic perspective, the study highlights key performances such as Gantalan Sadak, Wiji Dadi, Wiji Suku, Sindur Binayang, Pangkon Timbang, Tanduring Pengantin, Kacar-Kucur, Dahar Kembul, Martuwi, and Sungkeman. These performances encapsulate the symbolic, cultural, and social meanings that sustain the Temokan tradition's role in preserving Javanese identity and heritage. This research contributes to understanding how linguistic and cultural practices interweave in traditional ceremonies.

The bridal chamber and the mystical wedding. Interpretations of Psalm 18 (19):5 in Christian Tradition

This paper examines the concept of the bridal chamber within the framework of the mystical wedding, focusing in particular on Psalm 19. The article presents the significance of the bridal chamber in both secular and religious traditions throughout history. In ancient times, the retreat of the bride and groom into intimacy was considered the key moment of the wedding ceremony, and the marital union was not considered complete until it was consummated. Drawing on historical and patristic sources, the paper proposes four interpretations of the bridal chamber in biblical history: (1) the holy temple, in parallel with the Garden of Eden, the Church, and the Synagogue; (2) the womb of the Virgin Mary; (3) the tomb of Christ; and (4) man himself, both body and soul.

Regulating Same-Sex Marriage in Vietnam Negotiations between Legalisation and Social Recognition

Vietnam’s ban on same-sex marriage, which was instituted in 2000, was finally removed in 2014. Since then, wedding ceremonies for same-sex couples are allowed, even though their conjugal union is deemed legally void. The article holds that this peculiar position may be attributed to the fact that recognition of marriage in Vietnam has both legal and social dimensions. In granting same-sex couples an informal venue for their relationship to be accepted, the 2014 Marriage and Family Law may offer a temporary solution to the contentious question of same-sex marriage. It follows that the strategy in the name of social recognition helps the state to gain more time for further deliberations.

‘Bapedi A Re Boeleng Setṧong’ - Consequences of Undermining Ancestral Beliefs with Regards to the Concept of ‘Mohlobolo’ from Bapedi People’s Cultural Perspective

There appears to be an increasing interest in the integration of the concept ‘mohlobolo’ and traditional wedding ceremony (monyanya) in the Bapedi society, and this revives and strengthens Bapedi people’s traditional relationship with the ancestral realm. Strengthening interactions of ancestors of both families (bride and groom) through the significance role played by ‘mohlobolo’ has been a common practice for ages in the Bapedi society, but some families deliberately ignore this practice as the consequence of being mesmerized by external theological beliefs and modern technologies. There has been unsatisfactory integration of the concept ‘mohlobolo’ and traditional wedding ceremony even though Bapedi cultural heritage and identity advocates its use, and significant meaning stating that it strengthens the marriage relationship and preserves Bapedi people’s cultural wedding practice. Amongst Bapedi people, teamwork is preferable to get everyone involved and to facilitate ancestor veneration. This paper has its goal a drive to recognize ancestral beliefs as the foundation of a happy family and the creation of spiritual and religious values within Bapedi people’s cultural context. To address the objectives of this study, the following primary research questions were considered: 1) What are the consequences of undermining the pivotal role played by the concept ‘mohlobolo’ in traditional Bapedi wedding ceremonies? and 2) why are innocent children and grandchildren suffering because of the ignorance and negligence by their parents and grandparents? The primary sources for data collection include observations and oral interviews that were conducted through face-to-face interaction. The interviews were aimed at eliciting first-hand information on the knowledge of the subject matter. The secondary sources included among others, materials such as journal articles, books and theses, and of course personal experience. The results have shown that in the Bapedi society, some families are disintegrated as the consequence of undermining the pivotal role played by the concept ‘mohlobolo’. There appears to be unpleasant marriage relationship in some families; female partners cannot procreate, etc. It was concluded that ‘mohlobolo’ serves as the eternal bond between the families and the ancestors of the two families that are coming together through the bride and bridegroom.

African Folklore in Women's Narratives: An Exploration of Tsitsi Dangarembga's Nervous Conditions

Many of the contemporary challenges faced by women in Africa are deeply intertwined with African traditions and long-standing cultural practices. However, while African traditions indeed contribute to many of the challenges women face today, they also offer pathways to empowerment. African literature and folklore are posited in this study to be sources of retrospection into these African women-related narratives. This study aims to analyse folklore within a selected African literary text, in relation to women-centred narratives and explore the role of folklore in women’s narrative and experiences. Using Tsitsi Dangarembga's Nervous Conditions as a primary text, this study adopts a textual and interpretative analysis framed by feminist and nativist branches of postcolonial theory to achieve the objectives of the study. The study identifies two folklores (storytelling and marriage rituals) as central to women-related narratives and traditions depicted in the text. The analysis further reveals that African folklore can function as a double-edged sword as either reinforcing women’s subjugation or serving as a vehicle for their empowerment. The continuous integration of folklore in literature serves as a tool for illuminating and preserving previous experiences of women and the traditions of African culture. African folklore is an enabler of women subjugation, but it also has the capacity to challenge patriarchal structures and promote women’s empowerment. Deliberate efforts are required to amplify the women-empowering aspects of folklore. Strategic emphasis that focuses on promoting empowering narratives within folklore, challenging and deconstructing harmful narratives through critical engagement, and cultural revitalization by applying a gender lens to traditional practices are some of the implications for women’s empowerment.