A MARRIAGE WHICH KEEP THE ORIGINAL OF CULTURE COLLABORATED

WITH LOCAL CULTURE

To fulfill Cross Culture Understanding project

Made By:

Reksi Herlina (2116002)

Ratna Nirwana (2116024)

Class:

VII A

ENGLISH EDUCATION STUDY PROGRAM

LANGUAGE AND ARTS EDUCATION DEPARTMENT

INSTITUTE OF TEACHER TRAINING AND EDUCATION

(STKIP-PGRI) LUBUKLINGGAU

2019
 TABLE OF CONTENTS

TABLE OF CONTENTS................................. ................................ 2

CHAPTER I INTRODUCTION ..................................................... 3
A. Background ........................................................................... 3
B. Formulation of the Research ................................................. 8
C. Objectives of the Research.................................................... 8
CHAPTER II LITERATURE REVIEW ....................................... 9
A. The Concept of Marriage ...................................................... 9
B. The Concept of Original Culture .......................................... 9
C. The Concept of Local Culture............................................... 9
CHAPTER III RESERAH METHOD...........................................11
A. Research Design.................................................................... 11
B. Subject of the Research ......................................................... 11
C. Technique for Collecting the Data ........................................ 11
D. Technique for Analyzing the Data ........................................ 11
CHAPTER IV THE RESULT OF THE RESEARCH………….13
REFERENCES ................................................................................. 15
APPENDIX ....................................................................................... 16

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 CHAPTER I

INTRODUCTION

A. Background

Indonesia had culture diversities and got caring by societies, which can see from the
research about arts in Indonesia, consist of ethnic and nation. Thing having to do with art
“kesenian” is a part of culture and cultural which had thought, feeling, and intention not
only from the words, such as reliance, values and norms. These all are the first step
where human feel different in a same community.

According Soekmono (1973:9) in his book entitle “Penghantar Sejarah kebudayaan

Indonesia”. Semua yang diciptakan oleh manusia sesungguhnya hanyalah hasil usaha
untuk mengubah dan memberi bentuk serta susunan baru kepada pemberian Tuhan
sesuai kebutuhan jasmani dan rohaninya”. It’s called cultural. On the nature, culturality
had two sides which cannot left that relation, that are:

1. The material side, that include all the things created by human as realization by their
intellect and that result can changed.
2. The spirituality side, consist ofopinion and feelings which arranged regularly, both
cannot touched, only the form can understood by religious, arts, social, etc.
Culture influences humans, because everyone will display entertainment to be
displayed human groups and not individuals. Indonesia is island nation with a variety of
social behavior so can make Indonesia rich in growing culture and developing in various
regions of Indonesia and even the world.

Indonesia had so many culture. One kind of culture in Indonesia is marriage, there is
so many culture of marriage in Indonesia which totally different from one culture to
another, such as on the island of Java and the island of Sumatra are very different. While
in the islands of Sumatra there are still many cultural differences in marriage. As we
know that the island of Sumatra has 3 provinces, namely South Sumatra, West Sumatra
and North Sumatra.

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1. South Sumatera Marriage Culture

The process of marriage cultures in South Sumatera (Palembang) like a combination

of some kinds of cultures inside. There are Malaya, Java, and etc. Until now, marriage
used tradition process by Palembangnesse. Meanwhile, in modern era, a few steps in the
way to marriage, this tradition doesn’t use. One of that is Madik or approach. Madik is
detection of the original woman family genealogy who wants proposed, or can be call as
the way to dating on the past.

Other process which also left is Menyenggung or a sign of seriousness from the big
family of man. As we know that today everyone chooses to search their own women by
themselves. They do approach by them self before decide, are they match each other. On
this step, family is not to interfere. Next, the tradition start to do, with these
systematically, such as:

a. Berasan (Families Encounter)

From Malaya berasan means engage in deliberations or encounter of each big family. In
this meeting, each family battle in make poetries which will be continued to decide the
requires of the marriage by the tradition and also religion, then in that day determine the
day will be held (Mutuske Kato).

The meaning of require of marriage as religion like bride price (mahar), meanwhile the
tradition requires like Berangkat Tigo Turun, Adat Berangkat Duo Penyeneng, Adat
Berangkat Adat Mudo, Adat Tebas, or Adat Buntel Kadut.

b. Mutuske Kato (determining)

On this event, both families make decision such as: Hari Ngantarke Belanjo, Hari
Pernikahan (Marriage day), Hari Mungga, Hari Nyemputi dan Nganter Pengantin (the
day of pick up and take up the groom), Ngalie Turon, Pengantin Becacap atau Mandi
simburan (splash bath) also Beratib.

On this event man’s family brings 7 tenong (jug) contains of sugar, flour, eggs, emping
(chips), banana, and fruits.

c. Nganterke Belanjo (Delivery items)

This process like serah-serahan (give items) in Java tradition that do a month or a month
and a half before the day marriage.

d. Persiapan Menjelang Akad Nikah (Prepare Agreement Toward)

• Akad nikah (Wedding Agreement)

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Wedding Agreement does at Man’s home.

• Munggah

The tops of wedding session by South Sumatera tradition.

The structural of procession:

1. Arakan pengantin pria began of rebana group and fighting grouf (pencak silat)

2. After arrived at woman’s home, the group of woman family great by bride. Turmeric
powder sowed to the groom by elder of a bride.

3. A groom enter the house, then walk to the woman’s room while across jerambah or 7
sarong at the floor and take a step pedupaan berisi bara dan kemenyan that took in the
middle of jerambah.

4. Then, a groom enters a bride’s bedroom. A groom greats to her couple future. Both of
bridegroom make a line, a bride sit front and a groom sit back in the same time.

5. Next, both of bridegroom out of the bilik( bedroom) and go to the middle room to
does Nimbang Pengantin. This procession means to always harmonious.

6. Continue to Ndulang Penganten ( placing food in the mouth)

7. Last, cacapan what does if doesn’t Simburan tradition.

2. West Sumatera Marriage Culture

Maresek is one of term in Minangkabau or West Sumatera which describes the

process of finding an agreement on an arranged marriage, which applies to almost all
ethnic Minangkabau people, both who live in West Sumatra, and for immigrants outside
the province. When a girl is an adult and it is time to settle down, that's when a man and
a women start negotiating with “mamak” (usually biological mother) to find a mate.
Mamak is the sister or brother of the mother. In this case, the responsibility is on the
shoulders of the mamak, which is to find a suitable and proper partner or niece.

Maresek in the Minangkabau tradition is a stage to go to the youth who will be

matched with a daughter. Usually this process is carried out in a very confidential way
between the female family and male mamak, to seek agreement on arranged marriages.
Some say Maresek, some say Marisiak, there are also others who call Marosok in
accordance with the dialects of their respective regions. However, the meaning and
purpose are the same, namely conducting the first assessment. Who should do the

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assesment? Is it the family of the woman or the family of the man? This also varies in
West Sumatera. However, in accordance with the matrineal kinship system prevsiling in
the Minangkabau community, in general, explorations to this application were carried
out by the female family.

This exploratory business does not only apply in old traditions, but also applies to
families who are still in West Sumatra, and those who live overseas. Often exploratory to
find a mate and make this agreement is not completed once, but can continue in several
negotiations. If an agreement has been reached from both parties, then a good day is
determined for the tando - which is to deliver the sign of applying.

Maminang and Maantaan Tando, it is a process of delivering a binding or

engagement sign by the bride to the bride. Specifically in the nagari Bayur Maninjau,
West Sumatera, the usual form of binder is a gold ring weighing at least 5 grams. At that
time also set the date and day to pick up the bride, to come to the house of the

bridegroom .
On the apointed day, the family of the girl who will be an arranged marriage comes
to the residence of the ontended youth candidate. The first official meeting is usually
followed by the mother and father of the girl and accompanied by mamak-mamak in
Minangkabau that along with an eloquent and proficient spokesperson in the
Minangkabau tradition. There are also those who call this stage Batuka Tando, which
literally means exchanging signs. The two familes who have agreed to match their
nephew, give each other objects as a sign of bondage in accordance with the law of
engagement agreements according to Minangkabau custom.

Mahanta Siriah/Request Permission, after the proposals and deliver the marriage
sign, the gridegroom will preach and ask for blessings on marriage plans to his mother,
his father’s brothers, his older siblings and respected elders. The same thing was done by
the bride to be, represented by female relatives who were married by way of delivering
betel.

The prospective bridegroom will bring a sheath containing palm leaves and tobacco
(now replaced with cigarettes). As for the bride and groom’s family, fot his ritual they
will include a complete betel. This ritual is intended to notify and ask for blessings to the

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elders of the family for his wedding plans. Usually families who are visitend wil provide
assistance to share the burden and costs of marriage according to ability. The procession
stage is carried out at least two days before the marriage contarct is held.

Babako-babaki, this is the Minangkabau tradition that shows affection and support
from the prospective bride’s father’s family (babako). This was realized by helping to
bear the cost of marriage according to their abilities and carried out a few days before the
marriage contract. They came in groups to the prospective bride’s house usually called a
pusako child with various kinds of delivery. The delivery objects consist of various items
that are needed directly by the pusako child, the terms for the bride in the Minangkabau
tradition, such as clothes, gols jewelry, side dishes, cakes and so on. This event as held a
few days before the marriage contract. In big cities the babako-babaki event is held in
conjunctions with the night od Bainai with consideration of time and energy efficiency.
Bainai night means attaching a fine collision of red henna leaves to the prospective
bride’s nails. This procession is a symbol of affection for the bride’s family elders to the
bride. The fine impact of the henna leaves is sticking to the nails of the fingers and toes
overnight, so it will leave red marks on the nails. On this occasion, the whole family and
nearest neighbors had the opportunity to show affection and attention by giving the
blessing of releasing the virgin that will be married tomorrow.

Manjapuik Marapulai, this is the most important traditional event in the whole series
of marriage events according to Minangkabau custom. The prospective bridegroom is
picked up and brought to the prospective bride’s house to carry out the marriage contract.
The procession was also accompanied by the granting of an heriloom to the prospective
bridegroom as a sign that he was an adult and puld become the leader of the family. After
finishing, the bridegroom and entourage were paraded to the bride’s residence to side by
side at the altar.

Welcoming at Daro Children’s Home, the welcoming ceremony for the bridgroom
and his entourage in the yard of the bride and groom became a big event. What’s more,
the marriage will take place at the residence of the bride to be. In a number of villages in
West Sumatra, a marriage contract is held at the groom’s residence.

After agreement consent in front of the princw, there are five Minang traditional
events which are usually held after the marriage contract. Namely repeating the sign,

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 announcing the title of the groom, pitting his forehead, dredging yellow rice and playing
chocolate.

3. The combination of West Sumatera And South Sumatera Marriage culture

In Merasi (Musi Rawas) it’s so many ethnics such as Java, Sudanese, Padangnese.
But here a writer focused on Padangnese. Merasi is part of Palembang, so in that place
the cultural of South Sumatera still awake. Especially, when Merasi’s societies will does
the married event.
There are some families choose to combined the marriage tradition. They use both
cultures between west and south Sumatera caused by their environment.
Usually, Padangnese used Padang decoration, uniform by Padangnese but also use
Gending Sriwijaya dance by South Sumatera culture.
Other family used Palembang tradition as dominant but still enters Padangnese
tradition a bit. Like, use clothes Palembang tradition, dance by Palembang tradition, the
way to marriage by Palembang tradition and there is Tambuah as a music that use to
support that event.
According statement by Ita an original person from Padang West Sumatera. Many people
from Padang in Merasi did a marriage tradition often combined, because they respect the
original culture and also cannot left their culture, so Padangnese choose to use both
cultures. This statement obtained by the interviewed.
B. Formulation of the Research
How can a marriage which still keep the original of culture collaborated with local
culture?
C. The Objectives of the Research
The purposes of this research is to find out the reasons why a marriage still keep the
original of culture collaborated with local culture?

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 CHAPTER II

LITERATURE REVIEW

A. The Concept of Marriage

According to Haviland (2000) state that, marriage is a relationship betweeen one or
more men (male or female) and one or more women (female of male) recognized by
society as having a continuing claim to the right of sexual access to one another. With
marriage it is means that the man is really serious to the woman, he wants to grow old
with the woman, and having the next generation by having sex in the right person. But,
marriage is not just about life together and having sex in the right person. But, marriage
is the way we try to accept all of the weaknesses in our husband of wife.

B. The Concept of Original Culture

The original culture has been called “the way of life for an entire society” that are
passed down from generation to generation. According to Raymond Williams (1958)
state that, culture is ordinary: that is the first fact. From the old people, they had create a
culture by themselves then that is the first fact, after that they teach their generation with
the culture.

C. The Concept of Local Culture

The local culture it means the culture which is around the immigrant people. Also
Local culture is everything that we create and share as part of our lives in the place
where we live or work.
Local culture recognizes the expertise that people have in living their daily lives. People
bring a wealth of knowledge to their activities – where to buy the freshest meats, how to
machine a part within a thousandth of an inch, when to move the infield closer to the
plate for a bunt, what types of patterns go well with each other, how to reach consensus
on a cooperative’s committee.

Local culture has connections to all aspects of the curriculum, including:

 art, music, theater,

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 geography, history, sociology, economics, political science, psychology,
anthropology, folklore,
 reading, writing, speaking, listening,
 foreign languages, English as a second language,
 media and technology, international education,
 natural history and environmental education,
 family and consumer education.

Local culture is everywhere.

Local culture resides in our relations with the local environment and landscapes, in our
local music and artistic expressions, in our community’s history and contemporary social
issues, and in our family’s stories.

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 CHAPTER III
RESEARCH METHOD

A. Research Design
In this research, the writer is used decription manner at the society of people which
life in the Musi Rawas but also use the culture of West Sumatra when doing the
marriage.
which here West Sumatra people who settled in South Sumatra, when conducting
weddings using two different customs between West Sumatra and South Sumatra in
other words combining, with the aim to preserve local culture with hereditary culture.
Usually Padang culture such as dance accompanied by traditional Minang music and
traditional clothing is always attached to weddings. but also often add a bit of traditional
Palembang culture such as adding Sriwijaya dance.
In addition to unique combining native culture and hereditary culture can also
strengthen the relationship between the two different cultures. actually depends on the
people who do, if they are smart in combining the two cultures, the results will be
satisfying and become recommendations for the next generation

B. Subject of the Research

Subject of this research is Minangkabau people which life in Musi Rawas area who
use the combination of the marriage tradition between Minangkabau and Palembang
tradition.

C. Technique for Collecting the Data

According to Lofland and Moleong (2007) the main data sources are in qualitative
research is words and actions, the rest is data additions such as document and others. But
to complete the data research requires two data sources, namely primary data and
secondary data.
1. Primary Data
Primary Data is data retrival with instruments observations, interviews, field
notes and use of documents. Primary data sources are data that directly provides

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 data to the data collector (Sugiyono, 2015:187). As in this research the primary
data is Minangkabau people
2. Secondary Data
Secondary data sources are data use for support primary data through library
research, documentations, books, magazines, newspaper written archives relating
to objects will be examined in this research. Secondary sources are sources which
does not directly providing data to data collectors, for example through other
people or documents (Sugiyono 2015:187)

D. Technique for Analyzing the Data

1. Identification
In this step, the researcher was identified Minangkabau people in Musi Rawas
area. Then the researcher did the interview with them.
2. Description
For the step, the researcher described the data in the form of table which consist of
analyze Minangkabau people in Musi Rawas area.
3. Conclusion
The last step, the researcher conclude the result of the research after analyze the
data. Then, make a summary of the result of interview.

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 CHAPTER IV

THE RESULT OF THE RESEARCH

A. Finding
This chapter presented the finding of interview between the writer and one of
Minangkabau people who life in Musi Rawas area:
Ms.Reksi and Mrs. Ita (interviewer and interviewee)
Ms. Reksi : Assalammualaikum mrs. Ita how’s life?
Mrs. Ita : Waalaikumsalam, I am very well, and you?
Ms. Reksi : I am too. May I interview you anything about Padangnese Marriage culture
in Musi Rawas (Merasi)?
Mrs. Ita : Of course you may.
Ms.Reksi : Ok, begin to the first question. How long have you been living in Musi
Rawas?
Mrs. Ita : I have been living here about 15 years ago, I follow my husband here. My
parent lives in Bukit Tinggi, Padang.
Ms. Reksi: wow great. Ok next, what is the one of padang tradition still awake here?
Mrs. Ita : Actually all padang traditions still awake here, because we have Minang
Kabau community which one there are some group of padang culture like gumarang art,
tambuah and many others. So when we want to do the marriage or tasyakuran event our
tradition from padang still use. And next generation also follow that community to
maintain our cultures.
Ms. Reksi : It’s amazing. Is there any person use combination tradition in Merasi (Musi
Rawas)?
Mrs. Ita : Yes, there are some people use two traditions here. This is because of
contrast of each family.
Ms. Reksi : Could you mention and explain?
Mrs. Ita : with my pleasure, for example like a woman from Padang(SUMBAR) live at
Merasi and want to married with man from local (SUMSEL) so their family had different
ask in apply the tradition. From that, their family decided to collaborate each tradition
their have. The aim is to make a deal and also respect each other. Usually, they enter
some traditions to that event. For example, they use Padang decoration but the uniform
by Palembang.
Ms. Reksi : ok. What do you think about this phenomenon?

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 Mrs. Ita : I think it’s very good, because can concentrate two different cultures in a
same condition.
Mr. Reksi : Ok Mrs. Ita thanks a lot for your information so far.
Mrs. Ita : Never mind.
Mrs. Reksi : Nice to see you.

B. Conclusion

It can be concluded that cultural differences are not obstacles or problems instead
they can create something new that is unique and also interesting. the most important
thing in this traditional combination also affects the harmony between one culture and
another culture.

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 REFERENCES

Moleong, Lexy J. and Lofland (2007). Penelitian Kualitatif. Penerbit: PT Remaja Rosdakarya
Sugiyono (2015). Memahami Penelitian Kualitatif: Dilengkapi Contoh Proposal dan
Laporan Penelitian. Bandung: Alfabeta

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 APPENDIX
1. The Marriage Culture Of South Sumatera

2. The Marriage Culture of West Sumatera

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3. The combination of West Sumatera And South Sumatera Marriage culture

4. Interview Session

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