THE TRADITIONAL MARRIAGE PRACTICED BY ACEH SOCIETY
IN JEURAM
PAPER BY :
CUT ZAHARA
REG.NO. : 082202013
DIPLOMA III ENGLISH STUDY PROGRAM FACULTY OF CULTURE STUDIES
UNIVERSITY OF SUMATERA UTARA MEDAN
It has been proved by Supervisor,
Drs. Ridwan Hanafiah, S.H., M.A. NIP. 195607051989031002
Submitted to Faculty of Culture Studies, University of North Sumatera in partial fulfillment of the requirements for DIPLOMA (D-III) in English
Approved by
Head of Diploma III English Study Program,
Dr. Matius C.A. Sembiring, M.A. NIP. 19521126198112 1 001
Accepted by the Board of Examiners in partial fulfillment of the requirements for the D-III Examination of the Diploma III English Study Program, Faculty of Culture Studies, University of North Sumatera.
The examination is held on June 2011
Faculty of Culture Studies, University of North Sumatera Dean,
Dr. Syahron Lubis, M.A. NIP. 19511013197603 1 001
Board of Examiners Signature
AUTHOR'S DECLARATION
I, CUT ZAHARA, declare that I am the sole author of this paper. Except where the reference is made in the text of this paper, this paper contains no material published elsewhere or extracted in whole or in part from a paper by which I have qualified for or awarded another degree.
No other person’s work has been used without due acknowledgement in the main text of this paper. This paper has not been submitted for the award of another degree in any tertiary education.
COPYRIGHT DECLARATION
Name : CUT ZAHARA
Title of Paper : The Traditional Marriage Practical By Aceh Society In Jeuram
Qualification : D-III / Ahli Madya Study Program : English
I am willing that my paper should be available for reproduction at the discretion of the Librarian of the Diploma III English Department Faculty of Letters USU on the understanding that users are made aware of their obligation under law of the Republic of Indonesia.
ABSTRAK
ABSTRACT
ACKNOWLEDGEMENTS
Bismillahirrahmaanirrahiim.
First of all, I would like to thank and praise to the Almighty God, Allah SWT for blessing and giving me health, strength and ease to accomplish this paper as one of the requirements to get Diploma III certificate from English Department Faculty of Letters, University of Sumatera Utara.
Then, I would like to express a deep gratitude, love, and appreciation to:
1. My beloved parents, Teuku Johan and Zainab thanks for loving, caring, supporting me morally, financially, spiritually, especially in studying in English Diploma III and in completing this paper. Especially thanks for My Mama, because she did all of things for me, love you Mama. My beloved sister and brothers, Cut Putri Isnaini and Teuku Jozanda, Teuku Rahmad Syahputra. And all of My family who were supported me.
2. Dr. Matius C.A. Sembiring, MA as the Head of English Diploma Study Program, who gives me a lot of knowledge.
3. My Supervisor, Drs.Ridwan Hanafiah, S.H., M.A. who has given this precious time, advice and critics in reading and correcting this paper for its completeness.
5. All lecturers in English Diploma Study Program for giving me advices and knowledges.
6. My lovely friends, Sasi Jayanti (Cong), and Elvia Yunita Hasibuan (Kak Yun ),for their color in my great three years. Thanks for make me as your friend in happiness or in sadness. Love you both. And for Aidil (bedel) I hope you can get someone to love you in your life and thanks for you’re support.
7. All of my friend in English Diploma III A and B year 2008 - 2011
8. My dear friend Jelva Afdhanur, thank you because you always accompanied me to write this paper.
9. For My beloved M. Forizawan Akbari (Ori Oy), thanks for your support and I hope you can love me forever.
10.Thanks for MAA kabupaten Nagan Raya, because they help me to write this paper.
Finally, I do realize that this paper is still far from being perfect. Therefore, I welcome any constructive critics and suggestions towards this paper.
Medan, 2011
The writer,
Cut Zahara
TABLE OF CONTENTS
AUTHOR’S DECLARATION COPYRIGHT DECLARATION
ABSTRAK ··· i
ABSTRACTS ··· ii
ACKNOWLEDGEMENT ··· iii
TABLE OF CONTENTS ··· v
1. INTRODUCTION 1.1 Background of the study ··· 1
1.2 Scope of the study ··· 1
1.3 Purpose of the study ··· 1
1.4 Significance of the study ··· 2
1.5 The method of research ··· 2
2. A BRIEF BACKGROUND OF JEURAM 2.1 History of Jeuram ··· 3
2.2 The Population ··· 4
3 EQUIPMENT OF PREPARATION IN BRIDE HOUSE 3.1 Pengui Teumpat (decoration of place) in Dara Baro’s House ··· 5
3.1.2 Tirai Meusujou (curtain) ··· 6
3.1.3 Ceuradi Keulambu (net) ··· 6
3.1.4 Complete Place of Meusandeng (sit on state) ··· 6
3.1.5 The Ornaments ··· 7
3.1.6 Bu Meubalee (yellow rice for ceremonial occasions) ··· 8
3.1.7 The Instruments of Peusijuk (pray to keep safety) ··· 9
3.1.8 Food Equipments for Bride and Bridegroom ··· 10
3.2 Bridal Bed Instruments ··· 10
3.3 Dress and Accessories ··· 13
3.3.1. Equipments of Linto Baro (bridegroom) for Meusandeng (sit on state) ··· 13
3.3.2. Equipments of Dara Baro (bride) for Meusandeng (sit on state) Ceremony (bride) ··· 14
3.4 The equipment for Accepting Linto and Besan ··· 15
3.5 The other instruments Equipments ··· 16
4 CEREMONY TRADITION 4.1 Khatam Qur’an (finished reading of Qur’an)··· 17
4.2 Peumanoe Dara Baroe (Bathing Bride) ··· 18
5.2 Meulakee oleh seulangke (propose) ··· 22
5.3 Ranub Peukong Haba (Engangement) ··· 24
5.4 Gatib (Marriage) ··· 26
5.5 Ritual of “Intat Gaca” ··· 28
5.6 Intat Linto and Meusandeng··· 30
5.7 Woe sikureueng ··· 33
5.8 Tueng Dara Baro ··· 35
6. CONCLUSIONS AND SUGGESTION 6.1 Conclusions ··· 37
6.2 Suggestion ··· 38
ABSTRAK
ABSTRACT
1. INTRODUCTION
1.1 Background of the Study
Jeuram is one of area located in Aceh Barat Daya government. In Jeuram there are many areas such as Seunagan, Beutong Ateuh, and Suka Makmue. Theses area has many different cultural, one of that cultural is culture of traditional marriage. Traditional marriage in Jeuram is different with traditional marriage in Seunagan, Beutong Ateuh, and Suka Makmue. But all of traditional marriage in Jeuram, Seunagan, Beutong Ateuh, and Suka Makmue always use Islamic syariah.
In this paper, the writer wants to explain and describe about steps of traditional marriage in Jeuram.
1.2 Scope of the Study
This paper explained about the steps of traditional marriage in Jeuram, including preparation before marriage and equipment for marriage ceremonies in Jeuram district.
1.3 Purpose of the Study
The purpose of writing this paper is to introducing the steps traditional marrige in Jeuram, so that people are more know with traditional marriage in Jeuram.
1.4 Significance of the Study
keep and enrich the culture of traditional marriage in Jeuram, so that our culture is knows by next generation and hope that it could be preserved.
1.5 The Method of Research
2. A BRIEF BACKGROUND OF JEURAM
2.1 Background of Jeuram
Jeuram is subdistrict located in Nagan Raya district in Aceh government. Jeuram had become the capital of Nagan Raya district. In Jeuram there are several tribes Acehnese, Javanese and Chinese. The residents in Jeuram are work as farmer, civil servants, labors, merchant and others. The residents in Jeuram are very care about development of education. In Jeuram, development of Islam has been implemented formally.
Jeuram also has many culture, one of culture is traditional marriage. But culture of traditional marriage almost forgot by residents in Jeuram. Because they are prefer of West culture. Now they are rarely to use traditional marriage, they are prefer use of West culture. Today, partly of Aceh’s traditional clothe is already affected and followed on foreign culture. Because of that, the writer wants to describe about traditional marriage in Jeuram so that residents in Jeuram not forgot about their own culture. (Cut Julinda, 2006)
2.2 The Population
3. EQUIPMENT OF PREPERATION IN BRIDE HOUSE
3.1 Peungui Teumpat (decaration of place) in Dara Baro’s house
Peungui Teumpat (decorating) is do in Dara Baro’s house. Peungui Teumpat (decorating) includes house decorating, seung (shed) and others. The ornaments that are used for decorating are such as ceuradi (net), neulanget (ceiling), tirai (curtain) and others. Before starting to decorate, all of the stuff is ready to be used. Besides decorating inside, the outside is also important. Usually, in front of house there is a gate and gaba-gaba (ornament) made from leaf of coconut tree. The followings are the details of ornaments needed to complete the decoration. (Nagan Raya dalam Adat dan Budaya, 2004)
5.1.1. Langit-langit Neulanget (ceiling) The materials of ceiling are as follows:
- Base ornament of the ceiling made from silk or the best one. - Base colour is yellow or red
- In the corner of the ceiling there is sujou (one of ornament), which is formed like heart.
5.1.2. Tirai Meusujou (curtain) The materials are as follows:
- Base materials is songket (embroidered clothe) or best colour clothe
- The biggest curtain with the size of 4 x 21/2 meter 5.1.3. Ceuradi keulambu (net)
This ceuradi (net) is fixed on the curtain where the materials are: - Base material of lakan textile or songket textile with red colour. - Formed with square long.
- Using base colour of red and black with gold yarn sewn. 5.1.4. Complete Place of Meusandeng (sit on state)
The materials of this bridal bed are:
- Peuratak Duk/Keuta (place for sit), which is used as a seat of bride and bridegroom where the materials are from wood with the size of 21/2 x 2 m
- Surrounding Keuta (place for sit) is circled with sujou (ornament) that is already sewn with gold yarn.
- Over the Keuta (place for sit) bed which is put on and stretched the curtain over the bed. Then pillows on the right and left of bed. Front cover of the pillow is carved with silver of gold yarn.
- In the back of the bed over the Keuta (place for sit) is put with two seat beds in rows and given red colour embroidering the cloth. - In this Keuta (place for sit) the two seats bed are placed where the
bride and bridegroom are sitting.
5.1.5. The Ornaments The ornaments are:
- In the ceiling Kembai Budi is hanged made of gold paper from various colours formed like flowers.
- In the top of curtain Ceuradi (net) is hanged.
- Besides that, in the center of ceiling seven eyes lamp are also hanged.
- Over the floor in front of Keuta (place for sit) the carpet is stretched.
5.1.6. Bu Meubalee (Yellow Rice For ceremonial Occassions)
It used when the bride and bridegroom are sitting side by side (close together) and the materials used are:
- One Balee made from wood formed square and has four foots and also has two levels. The first is bigger than the second one and the second level is decorated with flowers.
- Outside of the wall of each square of the gold paper is fixed painted of flowers.
First Compartment Volume:
- Yellow glutinous rice cooked with coconut milk and turmeric. - Above yellow glutinous rice tumpou is put made from glutinous
- In the first compartment, inside and outside, yellow glutinous rice is piled with betel wine and decorated with area-nut in every corner.
- Papaya with carving stickled outsides and pile of betel – vine above. Above the betel – wine there are flowers made from paper. - Then cleft of bamboo is wrapped with kind of colored papers and
eggs hanged on it. The flag ornament is stick on together too. - Roasted chicken in the middle of pole, papaya wrapped on it and
pile of betel
o Wine with papaya carving and areca nut is around it.
Second Compartment Volume: - Inside with banana, cake, etc.
- On the top papaya carving like flowers.
- Every corner has the ornament like the first compartment.
5.1.7. The Instruments of Peusijuk (pray to keep safety)
It is used to make the bride and bridegroom to wife and husband. The materials are:
- Yellow rice, Beureuteh (dried rice), water mixed with flour placed on Batee Pirak (comb)
5.1.8. Food Equipment for Bride and Bridegroom - Keupok is (a place of food) made of:
o Wood and rattan formed like circle. o Wood of Jeureujak (net).
o Surrounding keupok ceuradi keupok is given.
o Inside keupok the plate is with piled food equipments.
- Dalong is a place of rice placed over a decorated dalong.
- One jug of water complete with glass and batee (stone) spoon is a place of water to wash hand.
- Idang Jadah (ornament) is a complete dalong decorated with cakes placed in a small plate.
5.2. Bridal Bed Instruments - Tiree (curtain)
This ornament is used as wall of house in wedding ceremony and sometimes it is used in dead ceremony. The materials of tiree (curtain) are clothes, yarn gold and sewed.
- Langet-langet (ceiling)
It is used above the bridal bed. The materials are the same with tiree. But around langet-langet (ceiling) it is completed with lidah nong (ornaments)
It is used to cover dalong and the wall. The materials are clothes and gold yarn.
- Angkum (ornaments)
Those ornaments are used in wedding ceremony. The materials are gold yarn; beads and sometimes they are made from wool yarn. - Bire (ornaments)
The ornaments are used on bed or hanged on the wall. The materials are clothes and gold yarn.
- Sarong Bantai Muka (pillowcase)
Sarong Bantai Muka is bridal bed instrument made from four square clothe with the size at 75cm, which are gold and silver yarn. - Sarong Tilam Duk (bed chair sarong)
It has the form of four square size. The materials are rag clothes and gold yarn.
- Sippreei (bedsheet)
The materials are gold yarn. - Tutop Keulembu (cover net)
It is prepared for bed cover. 5-7 layers from bridegroom. - Sarong Tilam Panyang (bed long sarong)
It is used as materials in wedding ceremonies and others program. It is made from gold yarn, etc.
- Rangkah (ormanents)
Inside instruments are above dalong. - Cukak Keuleumbu (cukak net)
The instruments are used to bind from keuleumbu (net). - Cawlek (ornaments)
The last hanger keuleumbu (net). - Sampangan (ornaments)
The ornaments used should be relevant to the place for sitting together. The materials are ornamented of various colour.
- Pinto Gadong (main gate)
It is used in front of bridal bed, bedroom and it is decorated like main gate.
5.3. Dress and Accessories
5.3.1. Equipments of Linto Baro (bridegroom) for Meusandeng (sit on state)
- Bajee (clothes)
Bridegroom is wearing white long shirt and bajee kot (open coat with two buttons), ornaments at collar and gold or silver ornament at behind. It is made of cotton or wool.
It is made of cotton or wool with white or black colour. - Ija Krong (sarong)
This sarong is made of embroidery silk clothes. - Kupiah Tangkulak (hat)
Bridegroom wears kupiah meukeutop (particular hat of Aceh). - Senjata (weapon)
A weapon used in waist as ornamnents is rencong or siwah (particular weapon of Aceh). It is made of gold or silver which is engrade and jewe, ornaments.
- Sepatu (shoes)
Bridegroom wears black shoes. - The other ornaments
Bridegroom uses gold as jewelry. In intat linto (accompanying bridegroom) ceremony he wears yellow umbrella or others colour. 5.3.2. Equipments of Dara Baro (bride) for Meusandeng (sit on state)
Ceremony (bride)
The equipments are as follow:
- Yellow clothe from silk, long hand with closed neck.
- Embroidered black colour trousers in right and left end of pant. - Ija Langugop (sheath clothe) is warning a little under the knee. - Hair should be decorated with bungong ceukam (flower) that is
- Another hair decoration in the middle of the head is to stick fresh flower (flower of papaya).
- Over the ears, given bungong sunteng (flower) from gold as ornaments.
- Necklace, ganceng, buleuen siurou eunteunk, manek-manek meukarang are the ornaments used by the bride.
- Ija plang mata bileeh (bandoleer) - Hand accessories, bracelet and ring.
5.4. The equipments for Accepting Linto and Besan (Bridegroom and Family of Bride or Bridegroom)
The equipments are as follows:
- Tilam duek (bed) resting on gold yarn embroidered mat.
- Duek (sit) mats available for close relatives of besan (family of bride).
- Clothe jajakan (two parts) stretching from seat place until door entry.
- In the bed of the Jajakan (two parts) a pillow is placed.
- In the centre of pillow, a bronze basin with an egg and a stone is placed.
- One Mundam, one Batil (comb) and one place for spittle that is made from copper
4. CEREMONY TRADITION
6.1. Khatam Qur’an Dara Baro (finished reading Qur’an)
This ceremony is does by Dara Baro (bride) in Dara Baro’s house, this ceremony Dara Baro accompanied by Ustadz and family from Dara Baro. The equipments to do this ceremony are:
- 1 (one) Idang Bu kunyet ( one salver of turmeric rice) with tumpou and roast chicken for eat together.
- 1 (one) hamper of rice with side dishes for given to Teungku when read Qor’an.
- 1 (one) sheet of white cloth 2meter, betel and money for given to Teungku.
- 2 (two) Al-qur’an and 2 (two) Reuhai, for Dara Baro (bride) and Teungku. In this finished reading qur’an ceremony, Dara baro (bride) wearing custom of Acehnese and her head it’s close by scarf. And her hair is bun and decorated with some flowers. The Ustadz and her family also wearing Acehnese’s custom.
6.2. Adat Peumanou Dara Baro (bathing bride)
This ceremony is presented one day before ceremony of marriage. The equipments for this ceremony are:
- The room is decorated with langet-langet meusujou (ceiling), ceuradi and etc.
- One chair, and also decorated with kasab embroidery cloth, in the bottom decorated with 3 sheets layer and kasab.
- One tilam duek (pillow for sit) on chair.
- Seven or five colours of umbrella to protect bride from guest sight when the bride put off the clothes.
- One bu leukat (sticky rice) with tumpou and chicken roast.
- The elements for peusijuk : one small fist yellow rice, one bate beureuteh (like stone), two bunch nailin samba (grass), two sprout silalak leaf, two sprout leaf, flour and the water is mixed with a little parfum.
- One seunalin manoe (the stuff before and after bathing). Such as clothes, powder, soap, toothbrush and shampoo.
- One plate of meupucok, one coconut, and three sheets of banana leaf.
- Seven mundam (7 waterpout), which have been decorated with kinds of colour clothes and volume with water and flower. It is decorated too with young coconut leaf.
Dara baro (bride) who was taken as wife, wearing Aceh clothes, meusambo trouser, embroidery sarong, belt, bracelet, anklet and kind of necklace made from gold or alloyage of gold.
Before peumano dara baro (bathing bride) is done, first of all three old persons are doing something for peumano dara baro (bathing bride) ceremony. The bride is put off the Aceh clothes and change with bajee bukok (blouse and sarong which can be moisted). One of the old women who have been asked to bathe pours bride with water by saying “bismillah” (say with name of God) and so on, and on to seven mundam, dara baro (bride) commanded to gargle-gargle with water as much as seven time and every time sprayed to jeureujoh, for meaning to get the ease of childbirth.
After that, dara baro (bride) is required with jeureujoh fruit in the count seven time : “satu- dua-tiga-empat-lima-enam-tuuuuuuuuu…..juuuuuuh” and at the same time jeureujoh fruit is lowered until foot and trampled by dara baro (bride) together with virgin nut. This is means for all of illness or the crimes are out and go down with the water of bathe. Peumano dara baro (bride bathe) ceremony accompanied by pho dancing, and watched by family and visitors. (Nagan Raya dalam adat dan budaya,
5. STEPS OF THE TRADITIONAL MARRIAGE BY ACEH IN JEURAM
7.1. Cah Ret (introduction)
If parent wants to find a girl for their son’s soulmate, they will discussing about the girl who become to their daughter in law. The candidate for become their daughter in law is selecting in their village or maybe from their family.
After they selected the girl for their son, then they will tell their son about this. And if their son was agreed with the girl who was selected, they begin to do the propose. The first event which will be practicing is cah ret or cah rot.
Who come to propose the girl is mother of the young man and accompanied by two another women. They come by informal way to the girl’s house. Maybe they come to see someone who is sick in the girl’s house or maybe in the girl’s house have garden of fruits, so they pretend comes to search some fruits.
When mother of the young man entered to the girl’s home page, note how the state of the girl at that time. If at that chance she was found being brought the water from the wells or river, it is a good sign and try to get the girl until she want to married with the young man. But in other wise, if the girl was found sweeping up through to home page or being cursed, even though cursed the chicken it is a bad sign.
of the girl : “ O ka rayeuk aneuk geutannyoe”! (oh, our girl was grow up), “peuna ureung keureuleng-keulreuleng ka? (have anyone came to see her?).
After discussing another thing, mother of the young man got description about the girl. A few days later, mother of the young man come back to the girl’s house with informal way and without bring anything. She discussions about the girl with mother of the girl. In this discussion, mother of the young man inserted the words : adak meu-ek jeut bungong lam rumoh nyo bah keu ulon tuan, bek jipot le gob laen ( may I propose your daughter, before someone else do that too). The meaning of that words are that the mother of the young man will come with her family to propose the girl.
7.2. Meminang (meulakee) by Seulangkee (propose)
Before presented the proposal or in Aceh language is meulakee, first we need to know what is meaning of seulangkee. Seulangkee is one person who such as mediator to resolve any problem and interest between family of linto baro (bridegroom) and family of dara baro (bride), and otherwise.
Seulangkee appointed by the old person who wise, authority, holy and as soon as he understand about the marriage, and that old person must be from the village. Before does his jobs, seulangkee come dara baro’s house on a good day and a good time.
sustenance or meeting. While the great time is considered a good step when seulangkee comes into the bride’s house and at the same time bride just finished bathing, eating or anything else at that time is great time. But if seulangkee coming to the bride’s house when the bride cooking, sitting at the front door of house, sleeping, cobing hair or anything else that steps are less fortune. If seulangkee found the bride still in that job is considered taboo or not good, seulangkee preferred to not continue his duties on that day. He try to come to the bride’s house on another day. When seulangkee come to the bride’s house usually brought betel in cerana (in Aceh language it called ranub bate) and some of meals.
When the seulangkee does propose he should be talk politely, while chewing betel, he ask about the girl to her parent that is she already owned by someone else or yet. If her parent say that their daughter not owned by someone else, then seulangkee will convey the purpose of his arrival to the girl’s parent, that he commanded by the young man’s parent to propose their daughter. If the girl’s parent agreed with that propose of seulangkee, they will discuss about the proposed with another family, but if they not agreed with that propose, they will refused that propose smoothly and say that their daughter was owned by someone else. And if they agreed with that propose, they will make meeting next time for discussing about the next activities.
7.3. Ranub Peukong Haba (building mutual agreement)
During ceremony, the family from the girl’s side told and invited the older person in the village, there are Geuchik (headman) and Teungku sagoe (lord master) with their wife to come to the girl’s house at the day and time which has been set by both girl and the young man’s side. And of the girl’s side also invited all of their family and neighbors to come to the girl’s house, it is purpose to wait group which accompanied of the young man’s envoy and also listening the discussion of both side.
In that time the girl’s side serve dishes of food and drink for the guest.
The habit of this ritual is does at date 6-14 according hijriah year, when the sun raise up/rising (about 08.00am-12.00am). According to the promised between the both side, so on appointed day the family of the young man are visit the girl’s house which consist by Geuchik (headman), Teungku sagoe (lord master), seulangkee and people who decent to included.
This ceremony took place on stoop. From the young man side, represented by their Geuchik (headman), conveying the purpose of their arrival to the girl’s house is to propose the girl at that home.
From the girl’s side is also represented by their Geuchik (headman) conveying that they agreed with propose.
The young man’s side give the girl’s side some of dalong (big plate) there are materials of custom clothing, cosmetics and accompanied with chicken eggs with different colour and some flowers.
In Jeuram custom, the number of jewelry it’s determined by the girl’s parent. Usually the girl in the city Jeuram asks the young man’s side to pay the jewelry as much as the girl’s parent determined. It will be amount 30-50 mayam. Sometimes it will more than that.
When the jewelry accepted by the bride’s side, it usually they will declared a certain agreement. Generally the certain agreement will be the grant or guarantee for engagement. That’s agreement is, if when the engagement was canceled by the girl’s side, so they will should be return the jewelry in a double, but if engagement canceled by the young man’s side, so the jewelry belonged to the girl who was proposed.
In this ceremony the both side discussing about: - Jeuname ( dowry)
- Select a good time to presented Gatib (marriage) and meumpleue (biting)
- And another things which necessary for the ceremony of marriage. And at this ceremony it also determined about total of dowry and another requirements concerning of reusam tradition.
After this ceremony, a few days later, family of the girl’s side come to the young man’s house by bringing of dalong (big plate) with some foods as replied of engagement.
7.4. Gatib (marriage)
The Gatib (marriage) is the most important thing in all of ceremony.
This ceremony is presented in the girl’s house or in maybe in the mosque. There are equipments for presented the ceremony are:
- Bu leukat (glutinous rice) - Tumpou
- Ija peut hah - Seudeqah
Ija peut hah and sedeqah are give to Teungku Meungaji (lord master). In this ceremony is handled by Teungku (lord master).
The parent and family from the girl side and Geuchik gampong (headman) present in this ceremony. This ceremony usually presenting at date 2,6,12,16 or 22 day of Islamic month, it’s mean a good fortune.
The young man who will be marriage come to the girl village who will his marry. He comes to that girl village with Geuchik (headman), Teungku meunasah (lord master).
They bring some handcrafts, there are one basket of banana, coconut sugar and some snacks and one of cerana was contained with gold and money of dowry and wrapped by silk cloth.
Before do the Ijab Qabul, Geuchik (headman) of the young man side, give the dowry to Geuchik from the girl side. And then Geuchik of the girl side, show the dowry to Teungku Meunasah (lord master) and two witness to justify that amount and weight of the dowry suitable with promised of engagement.
And then the young man is pleased to sit cross-legged in the front of Qadli. The Qadli hold the young man’s hand, Qadli praying and pronounce Ijab Qabul according to Islamic law. The young man answered the Ijab Qabul which was pronounced by Qadli. If he cannot answered or not clearly answered the Ijab Qabul he should be repeat more and more until he can answered the Ijab Qabul clearly.
In Aceh society, the young man and the girl just married are called linto baro (bridegroom) and dara baro (bride). Although they was married, they not meet after they do the resam custom or in modern way is called as wedding ceremony. So, after Gatib (marriage) ceremony was done, the bridegroom and his group are going back to their home. And the bridegroom and the bride will meet again in wedding ceremony, they not yet to living together until wedding ceremony done.
7.5. Ranub Gaca (betel of nail polish)
Before presented ceremony of intat linto, first presented ceremony of intat gaca or ranub gaca. Ranub gaca is presented by family of bridegroom. Usually in this ceremony the family of bridegroom brings variety of betel in the big plate which closed by hood food and wrapped with cloth. Each of big plate contains with 3 varieties:
- Betel which made like pyramid and pin by cloves (ranup meususon). - And regular betel.
In the first big plate, firstly placed with areca nut which was skinned, and then surrounded by bundle betel, in the middle enforced by ranup patee and surrounded by ranup meususon. In the second big plate contains with food. In third big plate contains with fruits and on gaca ( leaf of red nail polish).
The group of intat gaca consist of: - Seulangkee
- Geuchik and Teungku sagoe
- Some of young man for bring the big plate and rice, meanwhile the money handled by Geuchik atau Teungku sagoe.
Generally in this time, if bride’s side and bridegroom’s side has a nazar (promised to God), so they should be perform that nazar. Usually in this ceremony bride accompanies by her parent.
7.6. Intat Linto and Meusandeng (welcomed to the bride’s house and sit in state)
Ceremony of intat linto (bridegroom) is presented at night and in the dara baro (bride)’s house. And at noon was called Uroe meukeureja (day to working) have been presented party (party was present by family, friends, etc). Usually the day ceremony of marriage choosed on month Maulid or month pilgrim to mecca (hajj), it’s between 6- 12, 16-17, 22-26.
Based on legal law, bride and bridegroom have to be husband and wife. But they cannot meet and touched to each other as if forbidden by custom as proverb of Aceh says, “Adat Bak Po Teumeureuhom Hukom Bak Syah Kuala, Hukom Ngon Adat Lageue Zat Ngon Sifeut”. It means that law and custom bound to each other. This is the usefulness of Intat Linto and Meusandeng ceremony.
Intat linto and peusandeng dua will be done on the night after bridegroom has already worn Aceh cloth by asking permission to parents and relatives while being guided by old person. In front of the yard, the guiding man and woman come together. It is accompanied too with groups of geundrang and seurunee kale (music of art Aceh).
The group is celebrated with geundrang and seurunee kale sounds, alternatively by saying Salawat to prophet Muhammad and answered by Sallo ‘Alle.
When the group of bridegroom is closer to bride house, the sounds of gendering and sallo alleh expressions are louder. It indicates that the bridegroom side tells their reason for coming with meucakri (poems).
Meucakri in other word is illusion and literary words are used as proverb. After meucakri program finished, parents in law exchange bate ranup (betel-vine) with bridegroom side and then are pleased to come into the bride house.
- Tueng Linto Baro (take bridegroom to the bride’s house)
When the bridegroom comes into the house, two old women who will scatter husked rice on the bridegroom head welcome him and his head is protected by umbrella, one of other women washes bridegroom foot with water mixed with flowers. And then the bridegroom maybe escorted to ija tutue (long clothes which used as bridge). On the ija tutue (long clothes which used as bridge) it has been prepared one vessel flanked by two pillows. In the vessel, it is put covered millstone with white cloth and an egg. The vessel is stepped forward by bridegroom, where as the egg is taken by the bride and put into the bridegroom’s pocket. The aim of it is that both couples will have generation and strong in facing various trials or household challenge in the future.
accordance with tradition. After that, both brides are sitting on the dais. Bridegroom sits on the right side, whereas the bride sits on the bridegroom left side.
After both of brides sit on the dais, it is continued with peusijuk (pray to keep safety) ceremony (rice flour mixed with water), which as implemented by older women. The women are at least three persons and maximally for seven persons.
In peusijuk (pray to keep safety) agenda, there are some ingredients of it, for instance such as turmeric rice, beureuteuh (dried rice), ie peunawa (rice flour mixed with water), two fish of naleung sambo, oun sisijuk (sisijuk leaf), oun silaklak, which has been tied tidily and submerged in ie peunawa (rice flour mixed with water) and put in bate ie (stone of water).
The implementation method is as follows:
- Turmeric rice and beureuteh (dried rice) sprayed on both of the couple.
- Then, it is taken a little heap of rice and put behind of the two bride ears.
- The tied leave which has been prepared is submerged into mixed water and dried starting from fontanels up to the leg of the new brides and reviewed for several times.
- Being completed peusijuk of the new brides, and then they shake hand with the parents of bridegroom and give the money that is called teumeunteuk.
agenda, it is continued with the new couple eating together on dalong (big plate) and with special curry such as chicken thigh, curries meal, salty egg, fish and etc.
It is also with the couple escort group for which they eat together in prepared place. Meanwhile, a guest from the bride’s party entering seueng with pajoh kauri (eat meals in party) program for which the meal has been prepared welcomes the bridegroom group.
The completion of the program, intat linto and other serial of activity is ended with eating together in the bride’s house. After that the task of their group has been finished and they are permitted to leave for their homes.
7.7. Woe Sikurueng (bridegroom come to the bride’s house)
At second night bridegroom and with his friends back to the bride’s house. In the morning of next day may not go home early, but first must get breakfast.
And third and fifth night the bridegroom with more friends come to the bride’s house and bring some ingredients, such as tobacco, betel, sugar, coffee, tea, and anything else.
At seventh night the bridegroom with bring more his friends come to the bride’s house, cause at that night is final of all of the party. Besides bring some ingredients like at the third and fifth night, the bridegroom also brings eungkot tujoh (dishes of seventh night). The dishes are the bigger fish, meat of goat, meat of cow/buffalo, and also some fruits, young coconut and sugar cane. All of those gifts in Aceh language called peunuwoe (gift).
also bring ring which will be wearing to the bride, when they will go to sleep. Meanwhile at that time the law side and another woman make some betel to put on the bridegroom’s betel. On tomorrow morning, after got breakfast the bridegroom introduced with wali karong from the bride side who was wait his arrival in the back room of the bride’s house, each one of wali karong held money for given to bridegroom.
At eighth night the bridegroom didn’t come to the bride’s house, because the bridegroom must be take rest for his healthy. At ninth night the bridegroom comes to the bride’s house again, and absolutely he comes with his friends and he also brings peunuwoe (gift). The peunuwoe there are dishes, fruits, sugar cane, sugar, tobacco, money, young coconut tree which was decorated, rice roast surot or bu tueng dara baro (rice for pick up the bride). And the next night the bridegroom goes back to the bride’s house continuously without friends. According to the custom, all of the bridegroom’s necessary is financed by his law. The bridegroom will stay at the bride’s house at least until he have first child.
7.8. Tueng Dara Baro (bride come to the bridegroom house) - Intat Dara Baro (carried bride to the bride’s house)
One ceremony which do after marriage and wedding ceremony is take bride to bridegroom’s house. In Aceh society it’s called Intat Dara Baro and Tueng Dara Baro. The day was determined when bridegroom came to the bride’s house.
bride will sleep in the bridegroom’s house. Usually she will stay in the bridegroom’s just one night, and she accompanied by her friends, at least two person.
This ceremony is presented in noon day. The bride’s hand will washed by mother of the bridegroom. And then mother of the bridegroom will give bride some jewelry, such as ring, necklace, bracelet, according to the bride’s position. Besides all of that jewelry, mother of bridegroom also give cow, goat, or rice field to the bride. The purpose of this ceremony is to make relationship between bride and family of bridegroom.
For more clearly about this ceremony, I will explain this ceremony clearly from the beginning until finished according to resam custom.
The bride wears wedding dress completely with jewelry and all of her friends wear new dress. She accompanied by wali karong and her close family come to the bridegroom’s house with bring bu meubungong (glutinous rice) and also some cakes and meals. Along way, she umbrella by her friends alternately.
- Tueng Dara Baro (take bride to the bridegroom’s house)
8. CONCLUSIONS AND SUGGESTION
6.1 Conclusions
6.2 Suggestions
BIBLIOGRAPHY
A.
Hasyimi, 1981
Sejarah Masuk dan Berkembang Islam di
Indonesia,
Jakarta : PT Maarif.
A.
Hasyimi, 1983,
Kebudayaan Aceh Dalam Sejarah,
Jakarta : Beuna
Jakarta.
Shufi , Rudi dkk,
kebudayaan Masyarakat Aceh,
NAD: Badan
Perpustakaan , 2004.
Shufi, Rudi dkk, 2003
Adat Istiadat Masyarakat Aceh.
Banda Aceh:
PDIA.
INTAT LINTO
APPENDIX 2 List of Informants
Nama : H. T. Tjoet Adek BA.
Age : 67
Occupation : Ketua MAA Kabupaten Nagan Raya Address : Jeuram
Nama : H. T. Nyak Daud Asyek.
Age : 65
Occupation : ketua bidang adat di MAA Kabupaten Nagan Raya
Address : Jeuram
Nama : Jaelani Ibrahim
Age : 59
Occupation : Kepala Desa kecamatan Jeuram Address : Jeuram
Nama : H. Jamaluddin TR. Sag
Age : 58
Occupation : pegawai negeri sipil Address : Jeuram
Nama : Cut Julinda
Age : 28
Occupation : Teacher in SMAN 1 Nagan Raya Address : Jeuram
Nama : Wandi
Age : 27
APPENDIX 3 Word List
