MARRIAGE TO THE BETAWI COMMUNITY

Label: CULTURE

Diposting oleh Unknown di 23.13

Key feature that distinguishes between ethnic Betawi with other ethnic groups is cultural. This involves several aspects such as: language, religion and cosmology, the ceremony along the circumference of life, and the arts.
For further megetahui about Betawi ethnic characteristics, the paper will be described in one of the ceremonial circle of life in the form of marriage ceremony. Marriage ceremony in the Betawi people is one of the life cycle is very important. But before we discuss more about this wedding, it's better if we look at first about the things that are done or there is the ritual circle of life.
Usually a family can do a small ceremony when nature called charity, but if the ceremony is usually called a party big enough or small besar.Besar celebration ceremony is primarily determined by events that are considered important in the lives of individuals and the circumference is also determined enumerated by the ability of the owner's intent . Celebration of a small nature made it as simple as possible, as long as it can meet the requirements that must be met in the ceremony.
Included in the ceremony is for the manufacture of food offerings and burning incense, accompanied by chanting. In this prayer is usually done in two languages, namely Arabic and local languages. Prayer in Arabic learned from the verses of the holy Koran, while the mantra is pronounced in the local language addressed to the spirits of ancestors or guardian spirits. For prayer is granted, there must be people who witnessed the ceremony terlaksanya ie the invitations, especially adult males. That should not be left out is Batih family, neighbors, and then the local religious leaders.
Marriage ceremonies and Objectives
Rite of marriage is one in a life environment that is considered important. In a tradition that includes marriage customs of a region, but contains the rules by a person who can perform marriages, there are procedures and steps that must be passed by the bride and groom couples and parties involved that this marriage had endorsement in the community. The entire series of rites and customs of marriage are strung in a series of wedding events.
The ceremony itself is construed as an official standardized behavior to mark the events that are not addressed in the technical activities of everyday life, but is concerned with the trust beyond human power. Therefore, in every marriage ceremony, the bride and groom displayed in a special, complete with makeup, fashion makeup bun and complete with a variety of custom kelengkaan before and after marriage.
The purpose of marriage according to the community and the Betawi culture is a noble obligation required of every citizen of full age and qualify for it. Betawi people who are Muslim majority believe that marriage is a sunnah for the people, so it is seen as a religious order to complete suau norms of human life as social beings and ciptan noble Lord.
Religious reasons described above led to the Betawi people assume that the marriage should be as good as possible under the provisions of customary marriages that have been instituted. Provisions of customary marriages were given the sacred traditions that must be met with a vengeance by citizens from generation to generation.
The series of stages in Batavia Marriage Ceremony
A. Ngedelengin
To get to the level of marriage, a young couple (now) is usually through the courtship called berukan. This period can be known by the parents of both parties, but no stranger to both parties if parents do not know her daughter was dating.
Mating system on the Betawi people basically follow Islamic law, to whom they may or prohibited conduct marital relations. In searching for a mate, both young men and women are free to choose their own mates. Because the opportunity to meet a potential friend's life is not limited in the village, the village youngsters many marriages occur with people from other villages. However, parental consent of both parties is very important, because the parents who will help terlaksanakannya marriage.
Usually the procedure to be taken before the implementation of marriage is the direct introduction of young men and women. When there is a match, then apply to the youth's parents of the girl's parents. Time of introduction between men and women in ancient Betawi culture did not take place or happen just by itself. However, it is necessary matchmaker like Encing or Encang (uncle and aunt) who will introduce the two sides.
Another term which is also known in the period before the introduction of the customary marriage is ngedelengin Betawi. First, in certain areas there is the habit of hanging a pair of fish in front of the house of a girl when the girl have a crush on. These fish hang the work done by the matchmaker at the request of the parents of the youth. This is the beginning of the task and work ngedelengin.
Ngedelengin can be done to anyone, including the youth themselves. On a frisk or a wedding there is usually a malem died. Such merriment involved the participation of youth. In the arena where the meeting place and mutual acquaintance between young men and women. Ngedelengin also be done by parents, although only in its infancy only.
After finding the preferred candidate, then the matchmaker visit the girl's house. After a chat with the parents of the girl, then give the money sembe matchmaker (angpaw) to the girl. Then once there is a match, comes the determination ngelamar. At that time a spokesman for the matchmaker about when and what will be the default ngelamar.
2. Nglamar
For the Betawi, ngelamar is a statement and a formal request from the family of the man (hosts candidate-in-law) to apply for women (none prospective in-law) to the family of a woman. When the family was also a man get a response of approval or rejection of such intent. At the time of application, it is determined the requirement for marriage, the bride of whom have already finished reading the Quran. To be prepared in this ngelamar are:
A. Betel application
2. Plantain
3. White bread
4. Complementary gift
5. The delegates consisting of: matchmaker, two pairs of representatives of the prospective parents-in-law host a pair consisting of representatives of the family the mother and father.
3. Bring your broken tande
Broken sign could be anything. However, applicants normally split rattan to form a ring as a sign of breaking. Tande break means that none of candidates-in-law had been bound and no longer be contested by other parties, although the implementation is done away tande breaking ceremony prior to the event.
Betawi people usually carry ngelamar event on Wednesday and broke up the show brought tande done the same day a week afterwards. At this event delegates who came to see the family-law candidate is none of those families that have been appointed and given the trust. At this event dbicarakan:
A. What cingkrem (dowry) is required
2. the value of money is needed for wedding reception
3. what is required kekudang
4. pelangke or movers if any brother or disregarded yanng empok
5. how long the party held
6. how the wedding dress would use none-law at the reception
7. who and how many invitations.
4. Akad Nikah
Before the ceremony is held, it must first be carried out a series of pre-marriage ceremony consists of:
A. Dipiare period, ie the none-law prospective foster or maintained by an artisan dressing. Foster period is intended to control the activity, health and beauty care candidates to face the day none-law marriage ceremony later.
2. Mandiin event pengatin women candidates who made the day before the ceremony. Usually, before the spray starts, the bride's first seclusion for a month by the traditional artisans manten or flowers. At the time of seclusion, the bride will dilulur and fasting for one day a week for her marriage running smoothly.
3. Acare kum tangas or event. The event is identical with that Steam The aim to clean the scars or scrub remnants are still left behind. In the procession, the bride sat on the bench at the bottom there is the spice boiling water or tree roots Betawi. This is done for 30 minutes to sweat the bride who has a fragrant herb, and his face became more beautiful than usual.
4. Malem whittling event or girlfriend. Carried in procession or whittling hair cut Cantung bats using the enclosed coin and cut out. Furthermore girlfriend do tonight, where the bride redden toenails and fingernails with henna.
After the series was held, go to the execution ceremony. At this time, the prospective host in-law left the house that leads prospective none-law by bringing his entourage called Rudat. In the procession of the ceremony, the groom and his family went to the residence of the bride by using a carriage or wagon decorated. The arrival of the groom and his family was marked by fireworks as welcome on their arrival. Goods brought to the ceremony include:
A.
A. pineapple betel application
2. Betel pineapple garnish
3. dowry
4. which contains a miniature mosque spending money
5. a pair of crocodile bread
6. China sie or ornate boxes for extra vegetables and salted egg
7. Chinese junks or boats that describes the ark ford households
8. complementary gifts
9. a wedding cake
10. kekudang means an item or food or whatever is very loved by none-law potential from childhood to adulthood.
At the groom's procession entered the residence should not be arbitrary bride. Thus, both parties have whiz-whiz to compete, which in a traditional ceremony called the "Open Door Cross". In the procession, there was a dialogue between the hero and champion of women men, then match marked the martial arts as well as songs sung Zike or chant the verses of the Quran. All of that is a condition in which the groom finally allowed in to see the parents of the bride.
At the ceremony, the bride wore braces with lotus and songket sarong scarf. Chignon decorated the bride's head of foreign and mustard flower shake as many as 5 pieces, and decorative pair of birds Hong. Then the bride's forehead marked with a red crescent signifying that she was a girl when she got married.
Meanwhile, the groom wore a suit Rebet, plaques sarong, shirt, jacket and cap, plus a shirt Arab robes worn at the reception begins. Robe, shirt, and scarf that extends from left to right and cap models haraan Alpie be a sign that the household is always in harmony and peace.
After the ceremony seserahan and ceremony, the bridegroom opened the veil covering the bride's face to make sure whether the bride is the desire of her heart or her choice. Then kissed the hand of the bride groom. Furthermore, both are allowed to sit side by side in the aisle. At this moment begins the series of events that dkenal with greatness. The ceremony was marked by Jakarta flower dance to entertain the bride and groom, followed by the reading of prayers that contain exhortations to both families and the families of both parties being happy.
5. Acare Negor
The day after the ceremony, Mr bride allowed nginep None bride home. Although nginep, sir bride is not allowed to gather as like husband and wife. None bride should be able to memperthankan sanctity as long as possible. Even to serve the talk was, None bride must maintain the prestige and play hard. Even so, his duty as a wife should run well as serving her husband to eat, drink, and prepare toiletries.
To deal with the attitude none the bride, groom host using the strategy is to reveal the beautiful words and also give money tegor. Tegor money is given directly, but not inserted, or placed under the tablecloth or under coasters.
6. Ari tige home
This event took place after the young master Raje staying a few days at home none the bride. Among them has been established harmonious communication. As a sign of the excitement of Mr. Raje Mude parents that their children get a girl who maintained his holiness, the host family will send Raje Mude-making materials to the families of the bride lakse none-law.
Settled after the marriage customs
In msyarakat and Betawi culture, customs did not specify in an environment where the newlyweds must live permanently. Newlyweds are given the freedom to choose where they would settle. Although the society and the prevailing pattern of Betawi culture is ambilokal or utrolokal settled, but there is a tendency to settle yamg matrilokal pattern or unorilokal.
Meaning and Function of Marriage in the Betawi community.
Marriage for many people is considered very important. Marriage is seen as a social and religious events. Marriage not only serves as the transition from single to married life but is also seen as the fulfillment of religious obligations. In addition, marriage is also seen as an avenue to show civic pride.
There are some functions of the life cycle ceremonies, among others:
A. religious functions, namely to reduce fears of a catastrophe that would befall a given society if not carrying out life cycle ceremonies.
2. social function, namely as an activity to grow back the spirit of the social life of citizens as well as social control.
3. tourism function, which is a strategy to attract tourists to generate tourism capital
There are also the values ​​embodied in the life cycle of a particular culture, among others:
A. Value of mutual cooperation
2. the deliberations
Conclusion
Marriage in the Betawi people is one of the life cycle is very important. In its implementation, a series of wedding ceremonies are not independent of the prevailing customs and still firmly held by Betawi people. In a series of Betawi wedding ceremony, there are several steps that must be faced by the prospective groom are among others: ngedelengin, ngelamar, take the sign off, the ceremony, the greatness, negor, and home tige ari.
Marriage itself as part of the life cycle has several functions which include: the function of religious, social, and tourism. Besides having the function, marriage also has certain values, namely the mutual cooperation and consultation.
Bibliography

Probonegoro, Ninuk Kleden, 1996. Teater lenong Betawi: studi perbandingan diakronik. Jakarta: Yayasan Obor dan Yayasan Asosiasi Tradisi Lisan.

Saidi, Ridwan, 2000. Siklus Betawi upacara dan adat istiadat. Jakarta: Lembaga kebudayaan Betawi.

Yunus, Ahmad, et al., 1993. Arti dan fungsi upacara tradisional daur hidup pada masyarakat Betawi. Jakarta: Departemen Pendidikan dan Kebudayaan.