Comparison Of Wedding Ceremony Between
Lampungnese And Javanese Tribe
Assignment of Writing 5
Lecturer
: Hj. Nina Fatriana, S.Pd.
By
Devi Emilia
(13111019)
HIGHER SCHOOL OF FOREIGN LANGUAGE
TEKNOKRAT
2015
ABSTRACT
This study aimed to: identify and
explain the wedding procession in traditional Javanese, knowing the public's
understanding of Javanese about the meaning and symbols contained in a series
of wedding procession in traditional Javanese, knowing the role of a wedding
procession in traditional Javanese in maintaining the identity and determine
the role of preserving Javanese wedding with harmonious inter-ethnic relations
in society. The method used in the study is qualitative descriptive.
Marriage has significance in human
life in which marriage raises legal consequences, not only to the husband or
wife is concerned, but also to the children or descendants, parents, families
and society in general. Marriage as mandated by Law No. 1 of 1974 on Marriage,
besides lawful held each religion and belief, every marriage must be recorded
in accordance with the legislation in force. In terms of performing the
marriage, Lampung and the Java community in general carry out the marriage only
based on Java and Lampung customs and religions and beliefs held, so that all
the people of Lampung and Java marriage must be recorded in accordance with the
provisions of the legislation in force.
Keywords: registration of marriages,
Lampung and Java communities, the establishment of attestation of marriage
I.
INTRODUCTION
K.
Wantjik Saleh aid is, marriage is an agreement which is held by two people, in
this case the agreement between a man and a woman with the purpose of material,
namely a family (household) are happy and eternal it must be based on God, as
The first principle of Pancasila.(K. Wantjik Saleh, 1976, 34).
In
principle, marriage is a contract to justify the relationship as well as
limiting the rights and obligations, mutual help between men and women between
the two not unrelated. When viewed from a legal perspective, it seems clear
that marriage is a covenant sacred and noble among men and women who became his
legal status as spouses and dihalalkannya sexual relations with the aim of
achieving harmonious family, compassion and benevolence and mutual sympathize
between the two.
In
Article 1 of Law No. 1 of 1974 on Marriage formulated definition of marriage
contained therein purposes and principles of marriage with the formulation
"Marriage is a bond physically and mentally between a man and a woman as
husband and wife with the intention of forming a family (household) are happy
and eternal by God Almighty. "
The purpose of marriage according to
Law No. 1 of 1974 on Marriage adhering to the provisions of Article 1 of Law
No. 1 of 1974 on Marriage that is on the second sentence, which reads as
follows: "with the aim of forming a family (household) are happy and
eternal based God Almighty. "The formulation of the purpose of marriage
implies that bypasses marriage, is expected to obtain inner and outer
happiness. Happiness is to be achieved is not happiness is temporary but
eternal happiness forever until death separates them. Based on these
formulations, the Act makes strict restrictions on divorce or dissolution of marriage.
This paper will Discussed how many
steps in wedding ceremonies of Lampung and java Also tribes and why the process
it.
II.
DISCUSSION
Marriage
is a human nature that is the gift of God. Peak manifestation of the love of
two people of the opposite sex who love each other.
The
purpose of marriage among religions half complete, the Sunnah Prophet,
fulfilling physical and spiritual needs, and preserve the offspring. Marriage
is not separated from it humans as social beings who can not be alone and
always need other people.
Each
region has its own way in a wedding ceremony. According Lampung people, ideally
marriages performed by fellow Muslims and the ethnic nation Lampung. Customs of
Lampung people are divided into two groups, namely indigenous Pepaduan and
Peminggir. Customs Pepaduan used by people who live in areas of Lampung Abung,
the Right Way / Sangkai, bone onion & Pubian inland. Pepaduan people also
know the level of social literature in society. It may be seen from a variety
of attributes, such as group bangsawanmembawa keris as a sign they hold the
title of honor that is not owned by the ordinary people. The difference between
the nobility and the common people can also be seen in the solemnization of
marriage is called begawei or upright Pepaduan.
2.1.
Lampungnese wedding ceremony
There are several forms of marriage
according to Pepaduan community:
a) The shape of mating honest.
The rationale is more emphasis on the responsibility of the men lakidan
position the offspring (children) with lineage. The main characteristic of an
honest marriage is the man hand over some money honestly "segheh / segoh",
which means in lieu of termination of her with her family. He went into the
family of the husband or male family which generally consists of a value of 6,
12, 24, depending on the status of girls and their families. The consequences
of this form of marriage, the wife of a breakup with his family and stay at
home male (family man), offspring or children will follow the line of descent
through the paternal line.
b)
The
form of marriage "semanda" which is the opposite of the mating
honest. In this case, the husband into the wife's family group and broke
jurainya and family. Drawn descent through the maternal line.
c) Marriage pineng ngerabung
studio. In principle, this should do the marriage ceremony "of heaven in a
girl, and" bergawi "in a bachelor, and both sides should be cut
buffalo or cow. Once there is an agreement between the family and the girl's
attendant about the wedding date and day definite, because she did a great
family council and their relatives. Furthermore, family and or penyimbang girl
conveys the intent and purpose to conduct weddings pineng ngerbung studio, the
indigenous leader, the indigenous village balancer. In addition, the family
formed kepanitian as memattuan, namely the establishment and implementation of
regulatory personnel of heaven (the organizers of heaven) and hold a discussion
of the family tree of heaven.
Determination
of the couple in a marriage, ideally derived from the kinship group or clan. If
at a later appeared consciousness to return to the neighborhood relatives, he
must make up for the slaughter of buffalo. Only then did he customarily
accepted as customary community.
2.1.1 Wedding
Procession circuit
·
Nindai / Nyubuk
This
is the process whereby the groom's family would examine or assess whether a
candidate was his wife. Assessed in terms of physical and behavioral girl. In
the old days at the ceremony begawei (upright pepaduan) will be conducted show
that the girl cangget pilangan required to wear traditional clothes and grooms
family will melakuakn nyubuk / nindai held in the customs hall.
·
Be ulih - ulihan (ask)
If
the process has been completed and the family nindai grooms pleasing to the
girl then grooms will ask the question whether the girl is already taken or
not, including how to bebet, weight, seedlings. If it feels it matches then
they will make the process of further approaches.
·
Bekado
·
That
is the process by which the family grooms today agreed come to the residence of
the bride, carrying various types of food and drinks to express his heart's
content and wishes of the family.
- · Nunang (apply)
On the day agreed by both parties,
grooms come apply with a variety of luggage customary form of food, various
kinds of cakes, dodol, a tool for smoking, nyireh equipment ugay cambia (betel
nut). Units in the kind of luggage will be adjusted to the status of grooms
based on the level of the clan (worth 24), tiyuh (worth 12), and the tribe
(berniali 6). In this visit will be presented family intent to woo the girl
child.
·
Nyirok (ngikat)
This
event is also commonly done bersaman time to cover the event. Usually grooms
will sign a binder or a special gift to the girl he was going in the form of
jewelry, junk laden cloth or other items. It is a symbol of the bond that will
be established between these two beings.
Nyirok event is done by the parents of
the groom tying the waist of the girl with Lutan yarn (yarn made of cotton in
white, red, black or tridatu) over one meter. This meant that the second match
of this insane kept away from any obstructions.
·
Menjeu (Confer)
Envoy
of the groom's family came home the parents of the bride to negotiate to reach
agreement on matters relating denagn amount of money to be honest, dowry,
customs that will be used, as well as determine the venue of the marriage
ceremony took place. According to the traditions of indigenous Lampung, regular
marriage ceremony held at the residence of the groom.
·
Sesimburan (washed)
This
event is done in time or wells with a procession in which the bride will be in
payungi by paying Scrooge and accompanied with percussion and talo Lunik. Bride
along with the other girls, including women bathe together while each menyimbur
water called sesimburan as a sign of his final game at the same time refuse
reinforcements because tomorrow he will carry out the ceremony.
·
Betanges
Namely
boil spice fragrance called pepun until boiling and then placed under the seats
held by the bride. He will be surrounded or covered with mats for 15-25 minutes
and then it was closed with a winnowing tray or cloth. Thus the vapors of the
aroma will spread throughout the body of the girl so that when the bride will
be fragrant and do not spend a lot of sweat.
·
Cukuran
After
the completion bertanges then performed flawless event that removes fine hairs
and shaping eyebrows so that the girl looks pretty interesting. It will also
facilitate the makeup to
form
cintok on the forehead and temples bride. In the evening ceremony conducted
post boyfriend (henna) on nails that look increasingly attractive bride the
next day.
2.1.2 Covenant of Marriage
Lampung
According to tradition, the wedding is usually held at the house the groom, but
with the times and an agreement, then the marriage ceremony has often held in
homes bride.
The
delegation groom arranged as follows:
-
The front row is customary perwatin and pembarep (spokesman)
-
The delegation groom received by the group bride with a front row pembarep the
bride.
-
The delegation grooms and brides blocked or hindered by Appeng (hurdles fabric
sabage / cindai that must be passed).
after an agreement is reached, the
spokesman for the grooms slashing or cutting Appeng with terapang tool. The new
group is welcome grooms entered with seserahan form: dodol, explained cambai
(betel nut), juadah custody (lapis legit), pastries, and traditional money.
Then the grooms brought to the place of the ceremony, seated on the bed
investigate. Finished the ceremony, in addition to sungkem (prostration netang
belt) to the parents, the bride and groom also do worship the elders were
present.
2.1.3 After Wedding
·
Ngurukken ceremony Majeu /
Ngekuruk
The
bride is brought to the groom's house by climbing Rato, a kind of four-wheeled
carriage and jepanon or stretcher. The groom holding the bride's spear along
behind him. The tip of the spear held by the groom's eyes, hung with coconut
growing and two-headed pitcher, and the cutting edge of the back hung a white
labayan or skein held by the bride, called seluluyan. Coconuts grow
significantly long life and breed, pitcher should be meaningful both cold
hearted and loyal world to the Hereafter, and lebayan or thread setungkal
significantly build household sakinah and mawadah. bride walked slowly
accompaniment of traditional music talo custody, with the theme mewang diejan
relatives.
·
Talo wasp Balak
Arriving
at the groom's house, they were greeted by a wasps talo custody excited
rhythm-happy and cannon fire, as well as parents and close family groom,
meanwhile, a mother would sprinkle saffron rice mixed coins.
Next bride dipping feet into the urn,
the container of clay bare brass tray, filled with water and bananas child
rock, titew flower, leaf and flower duck bill seven-way, both Palembang
keselamapan, cold heart and succeeded in the household. Then guided by the law
of women, the bride along with the groom ride home, seated on a mattress that
was held in front appai usut pareppu or kebik friends, namely kamat main bed.
The bride and groom sitting cross-legged with the knees left knee groom on top
of the bride. Meaning that the future bride obedient to her husband.
Furthermore siger bride kanduk replaced with tiling or manduaro (shawl wound in
the head), and began a series of processions:
1.
Mother feeding groom the bride and groom, followed grandmother and aunt.
2.
Then the bride's mother to feed the bride and groom, followed by the other
elders.
3.
The bride and groom eat the leaves and junk exchanged between them.
4.
The wife of the head of customs gave the title to the bride and groom, pressing
the left hand index finger on the bride's forehead alternately, saying: sai
(1), wow (2), tigou (3), pack (4), lime (5), nem (6), pitew (7), adekmu to
groom the queen Nobility, for the bride adekmu Queen Rujungan.
5.
Netang Sabik ie groom opening a chain worn bride, saying: "Nyak natangken
forth flowers, speck luh mu temban so cahyo begito me", and then placed in
the neck of his sister, with a view to immediately get a mate.
6.
The bride and groom sprinkle roasted peanuts and candy sweets to girls
attending, so they immediately get a mate.
7.
All children who attended were ordered to seize the roast chicken and other
side dishes the rest of the bride and groom, meaning that soon got offspring.
2.1.4 Ending procession
Wedding
processions every tribe is different. Lampung community has their own
traditions and peculiarities in organizing the traditional wedding procession.
There is a uniqueness in its implementation than other ethnic groups. In
addition, each procession requirement would meanings have noble values
inherited ancestral Lampung people. Still eksisnya traditional wedding
ceremony shows that Lampung people still maintain ancestral traditions and
customs, which is one of Indonesia's cultural treasures.
2.2. Javanese wedding ceremony
2.2.1 The
composition (Procedure) Customary Marriage Java
Marriage
or sometimes referred to marriage is one of the key events in the history of
the life of every person. Java has an indigenous community or their own way in
the sacred ceremony, Traditional Javanese wedding ceremony. Traditional
Javanese wedding ceremony started from the introductory stage to the wedding or
marriage ceremony.
Stages Traditional Javanese wedding
ceremony has a symbol - a symbol in every sessionnya, or what we call as the
meaning contained in each stage of Traditional Javanese wedding ceremony. The
stage - a stage in Traditional Wedding Ceremony of Java are as follows.
·
Nontoni
At
this stage a much-needed role of an intermediary. This intermediary is the
envoy of the prospective groom's family to meet with the families of the bride.
This meeting is intended to nontoni, or seeing a candidate up close. Typically,
a messenger came to the family home along with prospective bride groom. In the
house, the bride can meet directly though only briefly. This fleeting encounter
occurred when the prospective bride put out drinks and snacks as dinner. Guests
are welcomed by the brides family consisting of the parents of the bride and
her family, usually Pakdhe or paklik.
·
Nakokake / Nembung / Nglamar
Before
moving to the next stage, the brokers will ask you some personal things like
already is there a candidate for the bride. If there is no candidate, then the
messenger of grooms tell that family grooms eager to berbesanan. Then the bride
invited to meet with the prospective groom asked his willingness to become his
wife. When the bride agrees, it is necessary to further steps. The next step is
it determines the H envoy to kekancingan rembag (peningset).
·
Peningset
This
is a symbol that the bride has been tied up unofficially by grooms. Peningset
usually Kalpika (ring), a sum of money, and souvenirs of regional specialties.
Peningset can be coupled with the event supply tukon, namely the provision of
goods such as bananas sanggan (banana type of king setangkep), a set of clothes
for the bride and Upakarti or assistance when the wedding ceremony will be held
such as rice, sugar, vegetables, bumbon, and some money.
When everything is running smoothly,
it was determined the date and day of the wedding. Usually the determination
date and adjusted to weton wedding day (day of birth based on the calculation
of Java) both bride and groom. It is intended that the marriage was later bring
happiness and prosperity for the whole family.
·
Pasang Tarub
If
the date and day of the wedding has been approved, then the next step is the
installation of Tarub before the wedding day. Tarub made of palm leaves which
have previously been woven and given a framework of bamboo and palm or welat as
rope. Tarub so that the installation is safe, simple ceremony conducted in the
form of a complete presentation of rice cone. Along with the installation of
Tarub, mounted also Tuwuhan. What is meant by Tuwuhan is a pair of plantain
trees are fruiting, mounted on either side of the entrance. Banana tree
symbolizes the grandeur and meaning in the form of hope that this new family
will enough wealth and offspring. Usually on either side of the entrance are
also given Moringa leaves are intended to drive away any evil influences that
will enter the ceremony venue, as well as leaf which is a symbol of grandeur.
·
Midodareni
Midodareni
ceremony begins with a series of ceremonial splash of water. Spray ceremony
performed before the event midodareni. Places to spray is made such that it
looks like a spring that is surrounded by colorful plants. Perpetrators spray
is the elder of seven starts of parents followed by other elders. After being
washed, the bride wash your face (Javanese term: handful) with a jug of water
brought by his mother, then immediately slammed pitcher / broken while uttering
the words: "the light is now broken as the full moon". After that, the
prospective bride directly dibopong by his father to the dressing.
After changing clothes, continued with
the haircut that made by the bride's parents. Once cut, the hair buried in
front of the house. After the hair buried, followed by the show "dodol dawet".
Who sell dawet is the mother of the bride with the umbrella by her husband.
Money to buy dawet made of kreweng (broken tiles) are formed round. Dodol
ceremony dhawet and how to buy with this kreweng has meaning in the form of
hope for the future if you already live together can obtain abundant fortune as
cendol in dawet and effortless as denoted by kreweng that are around us.
The next step on a series of
ceremonies that midodareni ceremony. Derived from the word widadari, which
means angel. Midadareni is a ritual that contains the hope to create an
atmosphere like widadari prospective bride. That is, both prospective bride is
expected as widadari-widadara, later on be sustainable, and living in harmony
and prosperity.
2.2.2 Covenant of Marriage
The
marriage ceremony is the essence of the wedding. Usually the ceremony is done
before the reception. The marriage ceremony was witnessed by the elders /
parents of the prospective bride and elder people. Implementation of the
marriage ceremony conducted by officers of the civil or religious officials.
·
Panggih
Panggih
ceremony began with the exchange of Mayang twins, kalpataru Dewadaru which is a
means of Panggih series. After that followed by balangan order, ngidak endhog,
and mijiki.
·
Balangan suruh
Balangan
ceremony performed by the bride and groom told alternately. Gantal brought to
throw at the bride and groom by the bride's son called gondhang love, being
held gantal groom called gondhang said. Meaning of balangan order is in the
form of hope that everything will be lost teased and tossed away as a result of
the gantal. Gantal made from betel leaves are bent to form spheres (Javanese
term: rolled) which is then tied with white thread / yarn. Betel leaf is a
symbol that the bride is expected to unite the creativity, initiative, and
work.
·
Ngidak endhok
Endhog
ngidak ceremony preceded by an interpreter paes, the person in charge for
bridal makeup and wearing a wedding dress, by taking eggs from the bowl, and
then rubbed on the forehead of the groom and then the groom was asked to step
on the eggs. Ngidak endhog have sexual meaning, that the bride and groom had
broken luster.
·
Wiji dadi
The
ceremony is conducted after the event ngidak endhok. After the event ngidak
endhog, immediately wash the feet of the bride groom using water that has been
given setaman interest. The foot washing symbolizes a hope that
"seed" that will be deployed away from danger and be a good
offspring.
·
Timbangan
Scales
usually done before the ceremony the bride and groom sit on the aisle. The
ceremony was conducted with the scales as follows: father of the bride sitting
in between the bride and groom. Groom sitting on the right foot father of the
bride, while the bride sitting in the left leg. Dirangkulkan father's hands on
the shoulders of the bride and groom. Then the father said that both are
balanced, the same weight in the connotative meaning. Meaning scales ceremony
is in the form of hope that between the bride and groom can always mutually
balanced in taste, creativity, and initiative.
·
Kacar-Kucur
The
trick groom pour wealthy king of a cloth bag, while the bride take it with a
cloth sindur placed on his lap. Dhuwit cloth bag containing coins, yellow rice,
beans kawak, Dhele kawak, kara, and telon flowers (roses, jasmine, ylang or
Kanthil). Meaning of Kacar Kucur is signaling that the groom will be
responsible for a living for his family. The rich king who poured there should
be no fall at all, meaning that the bride is expected to have the nature of
Gemi, nastiti, Surtini, and be careful in regulating the fortune that had been
given by her husband.
·
Dulangan
Dulangan
is a ceremony conducted by the bride and groom feed each other food and drink.
Dulangan meaning is as a sexual symbol, mutual giving and receiving.
·
Sungkeman
Sungkeman
is a ceremony conducted by the bride and groom sitting holding and kissing
jengkeng with knee parents, both bride and groom's parents and the parents of
the bride's son. Meaning Sungkeman ceremony is a symbol of manifestation
respect to the child's parents.
·
Kirab
Carnival
ceremony in the form of a procession consisting of Domas, cucuk lampah, and
close relatives untu pick up or accompany the bride to be out of place or about
to enter a Panggih Panggih. Carnival is a symbol of respect to both the bride
who is regarded as the king of the day which is expected later able to lead and
foster families well.
·
Jenang Sumsuman
Sumsuman
porridge ceremony performed after all the marriage ceremony is completed. In
other words, porridge sumsuman is an expression of gratitude for the event went
well and safely, no less than any one, and all are in good health. Sumsuman
porridge usually held at night, the next night after the wedding.
·
Boyongan / Ngunduh Manten
Boyongan
called because the bride and groom's son escorted by the family of the bride to
the groom's son family together. Ngunduh manten held at the home of the groom.
Usually the event is not complete at the event held at the bride's place
although it can also be done as complete as usual Panggih event. It depends on
the wishes of the family of the groom. Typically, ngundhuh manten sepasar held
after the wedding.
Implied
meaning or symbol in the Elements Wedding Ceremony
a) Ubarampe Tarub (bananas, rice,
sugar cane, palm ivory, and foliage): means that the bride and groom are
expected later after a plunge in society prosper, are always in a state of cool
heart, always peaceful (symbol foliage), avoid obstacles, can achieving a high
degree (symbol plantain), get a windfall abundant so no shortage of food and
clothing (symbol rice), has been dogged him in the ship sailed home (symbol
cane), without dispute, which means in the foster home and always accord
(symbol of ivory palm in one stalk), and others.
b)
Water
and development: means purification of self for the bride and groom prior to
unite.
c)
Cutting
Hair: meaningful initiation as a kind of sacrificial ritual act according to
the conception of the old belief in the form of body mutilation.
d)
Dodo
dhawet: meaningful, if already married earn windfall abundant and beneficial to
married life.
e)
Balangan
order: meaningful teased hopefully all will be lost and thrown away as a result
of the gantal.
f)
Midak
endhog: virginity means that the prestige and the princess will soon disappear
once embraced by the bridegroom. Once united expected soon receive a baby like
an egg that has been broken.
g)
Scales:
means that the bride and groom have the same rights and obligations and there
is no difference in the presence of parents or in-laws.
h)
Kacar-Kucur:
means that the bridegroom shall be eligible to living a physically and mentally
to the bride and the bride can otherwise manage finance and maintain the
balance of the household.
i)
Dulangan:
meaningful harmony and harmony is to be expected after the householder, can
give and receive.
j) Sungkeman: please blessing
meaningful to parents and in-laws in order to build household get to safety,
and to avoid a hazard.
II.
CONCLUSION
The unitary Republic of Indonesia is a
country that is very rich in tribal customs, characteristic differences,
character and habits. Each tribe makes the area a major factor why Indonesia is
said as a country rich in customs culture compared to other countries.
Given the differences in government and each individual is required to keep in
terms of both avoiding disputes and in good terms.
Which in terms of marriage either
before, while, and after the wedding is an activity that is absolute and must
be experienced by everyone. Therefore, a variety of things and held the best
possible way in order solemnize certainly everyone will experience it. In
essence, the wedding because of the desire to connect kinship with each other,
although different way of implementation but the same goal.
Indigenous tribes in Lampung, there
are three processes, namely the wedding ceremony, before marriage, during the
marriage ceremony and after the ceremony or wedding. And each process has a
great meaning and significance.
REFERENCES
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