A BRIEF DESCRIPTION OF ACEH’S WEDDING CEREMONY
A PAPER
BY
LISA FEBRIANI
REG.NO: 072202035
DIPLOMA III ENGLISH STUDY PROGRAM
FACULTY OF LETTERS
UNIVERSITY OF NORTH SUMATERA
MEDAN
Approved by Supervisor,
Drs. Mohammad Syafi’i, M.A. NIP.195611131986011001
Submitted to faculty of letters, University of North Sumatera
In partial fulfillment of the requirements for DIPLOMA (D-III) in English.
Approved by
Head of Department,
Dra.Syahyar Hanum,DPFE NIP. 195109071979022001
Approved by the Diploma III of English Department Faculty of Letters, University of North Sumatera As a paper for the Diploma (D-III) examination
Accepted by the board of examiners in partial fulfillment of three requirements for the D-III Examination of the Diploma III of English Department, faculty of letters,
The Examination is held on the:
Faculty of Letters, University of North Sumatera Dean,
Prof.Syaifuddin,M.A.,Ph.D NIP. 196509091994031004
Boards of Examiners and Readers:
Examiner : Drs. Mohammad Syafi’i, M.A.
AUTHOR’S DECLARATION
LISA FEBRIANI, declare that I am the sole author of this paper, except where reference is made in the text of this paper. This 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 the paper. This paper has not been submitted for the award of another degree in any tertiary education.
COPYRIGHT DECLARATION
Name : LISA FEBRIANITitle of Paper : A Brief Description of Aceh’s Wedding Ceremony Qualification : D-III / Ahli Madya
Study Program : English
1. I am willing that my paper should be available for reproduction at the disrection of the librarian of the Diploma III English Department, Faculty of Letters USU on the understanding this users are made aware of the obligation under law of the Republic of Indonesia.
ACKNOWLEDGEMENT
First of all, I would like to thank to the almighty God, ALLAH SWT for the great bless and mercy at my activities, so that I could finish this paper.
In writing this paper, there are many people who had great role both mentally and spiritually. In this opportunity, I would like to express my sincere gratitude to:
1. My beloved parents, Mrs. Henny and Mr.M.Fitri for their great love, pray, and warm attention. I may not your good daughter, but I will always try to be the best only for you. Love you more than anything.
2. My siblings, sister Rina and my brothers, Ayi n Irsal (do not be a spoiled boys!)
3. My lovely heartthrob. Thank you for everything. You have put some colors in my life. Thank you for the laugh, tears, prays and great love. You are the best friend, brother, and soulmate I have ever had.
4. Drs.Syaifuddin, M.A., the Dean of Faculty of Letters, University of North Sumatera.
5. Dra.Syahyar Hanum,DPFE., the Head of English Diploma Study Program. 6. Drs.Mohammad Syafi’i, M.A., as my supervisor who has guided me in writing
this paper.
7. Dra.Swesana Mardia Lubis, M.Hum.,as my reader, thank you for your guidance. Always missing you to share anything.
8. Last but not least, I also dedicated my gratitude to my best friends Tania Dinda Malony, Dewi, Juli (Mbak Jul). Miranda, Ema. Thank you for your laugh, gossip, and everything along our togetherness. I will always miss you all.
I realize this paper is not perfect yet, but I wish this could be additional information for the readers.
Medan, The Writer,
TABLE OF CONTENTS
3.6 Wedding Party
3.6.1 Peusijuk Dara Baroe ………... 18
3.6.2 Antat Linto ………... 19
3.6.3 Bajee Linto ………... 19
3.6.4 Peungapeet Linto ……… 20
3.6.5 Teurimong Mempelai ………... 20
3.6.6 Bajee Dara Baroe ……….... 21
3.6.7 Duek Meusandeng ……… 22
3.6.8 Pajoh Bu ………. 23
3.6.9 Antat Dara Baroe ………. 23
3.7 After Wedding 3.7.1 Teurimong Bisan ………. 24
3.7.2 Wo Tujoh Siploh ………. 24
3.7.3 Meuturi ………. 24
3.7.4 Pumeukleh ………. 25
CHAPTER 4. CONCLUSIONS AND SUGGESTIONS
4.1 Conclusions ………. 264.2 Suggestions ………. 27
APPENDIX
ABSTRAK
Kertas karya ini berjudul “A BRIEF DESCRIPTION OF ACEH’S WEDDING CEREMONY” yang membahas tentang tahapan-tahapan perkawinan dalam adat istiadat Aceh. Kertas karya ini saya paparkan berdasarkan pada metode study kepustakaan dan buku-buku yang berhubungan dengan judul pembahasan kertas karya seperti di atas sebagai referensi guna mempermudah penyelesaian saya dalam mengerjakan kertas karya ini. Dari pembahasan kertas karya ini dikemukakan bahwa tahapan-tahapan perkawinan yang dimulai dari melamar hingga pesta perkawinan, secara keseluruhannya mengikuti adat istiadat di Aceh secara lengkap. Karena perkawinan adalah suatu peristiwa yang sangat sakral / suci. Tahapan-tahapan tersebut tidak boleh terlupakan oleh pasangan yang akan menikah, karena tahapan-tahapan tersebut merupakan warisan kebudayaan adat istiadat di Aceh.
ABSTRAK
Kertas karya ini berjudul “A BRIEF DESCRIPTION OF ACEH’S WEDDING CEREMONY” yang membahas tentang tahapan-tahapan perkawinan dalam adat istiadat Aceh. Kertas karya ini saya paparkan berdasarkan pada metode study kepustakaan dan buku-buku yang berhubungan dengan judul pembahasan kertas karya seperti di atas sebagai referensi guna mempermudah penyelesaian saya dalam mengerjakan kertas karya ini. Dari pembahasan kertas karya ini dikemukakan bahwa tahapan-tahapan perkawinan yang dimulai dari melamar hingga pesta perkawinan, secara keseluruhannya mengikuti adat istiadat di Aceh secara lengkap. Karena perkawinan adalah suatu peristiwa yang sangat sakral / suci. Tahapan-tahapan tersebut tidak boleh terlupakan oleh pasangan yang akan menikah, karena tahapan-tahapan tersebut merupakan warisan kebudayaan adat istiadat di Aceh.
CHAPTER 1
INTRODUCTION
1.1.The Background of Study
People always do the various things along his life, and it also produce something new, abstract verbal form is to prove his existence as human being. All of those products can be said as a culture. Culture is too wide to define, because it has many scopes. The world culture derived from Greek language, culere which means land executing.
Banda Aceh is a famous city in Indonesia and abroad, not only for its natural beauty such Seulawah Agam Mountain and Seulawah Inong Mountain, but also its traditional dances, such Saman Dance and Ranup Lampuan Dance. Looking back to the past, Banda Aceh is also one of the oldest city among the others in Indonesia, which once was a netherlands colony.
Many people have a great curiosity to know more about Aceh and its culture, especially its traditional ceremony. Here, I decide to explain about the description of Acehnese people especially, and all reader commonly could understand how important to know about a traditional ceremony briefly in order to keep it well.
1.2.The Scope of Study
As Banda Aceh has many others traditional ceremonies, as I just limit the topic that is important in order to avoid the readers of getting confuse. I will discuss about the system and tradition of Acehnese wedding ceremony in Banda Aceh.
1.3 The Purpose of Study
In accordance with the explanation above, therefore the general purpose of this paper is to describe the process and meaning of wedding ceremony in Banda Aceh briefly based on the ancient original tradition. Besides that, there are also several specific purpose of writing this paper, they are:
1. To enrich a basic knowledge of the readers about the traditional wedding ceremony, especially in Banda Aceh.
2. As an effort to help readers as a modern people in maintaining their traditional customs, so that they can run the ceremony well because they know its meaning, they do not just continue the traditions from the previous generations.
1.4 The Significance of Study
This paper is just a reference. By study this paper, I hope that the readers will get an additional knowledge about the wedding ceremony in Banda Aceh, so that they could implicate it in their daily life or when they want to get marry. I also hope that by reading this paper, the reader could keep the traditional customs in order to help the government in maintaining the national culture.
1.5 The Method of Writing
In writing this paper, I use the library research, by taking the data from books, etc. that relevant for this paper. Besides that, I also take data from internet to complete the data taken from the source above.
CHAPTER 2
A BRIEF DESCRIPTION OF BANDA ACEH
2.1. The Location and Situation of the Area
The meaning of that symbol are culture and religion that symbolize the “Gunongan” and dome of mosque. The pepper and rice are symbolized with prosperity. The drawn of Acehnese dagger (rencong) is symbolize with heroism. The shield is symbolize with defender or protection of people. Yellow is symbolized with majesty.
The administrative center of the province is located in Banda Aceh, it is the religion city and also called as (Serambi Mekah). Banda Aceh has some natural resources which were very famous; such petroleum in (East Aceh), gold mine in (West Aceh), cement in (Lhoknga, Banda Aceh).
Besides that, Banda Aceh also offer some beautiful scenery, such as:
1. Seulawah Agam Mountain – this 1.806 m is one of the great hiking and trekking destination for overseas tourists.
2. Seulawah Inong Mountain – this 1.500 m is located in Pidie.
3. Leuser Mountain – this 3.512 m is located in Southeast Aceh. It is Wild Animals area from the World Wildlife Fund, which is the Cooperation Project between Indonesia and Nederland Leuser Mountain-Committee.
4. Iboh Beach – this is located in Sabang and as the great diving for overseas tourists.
Banda Aceh also has some universities, there are Syiah Kuala University and
IAIN Ar-Raniry University, they are the most famous, and located in Banda Aceh.
Syiah Kuala University has some faculties with the most famous, there are Faculty of Medicine and Faculty of Economy. Banda Aceh is a famous city for Islamic Religious Law.
2.2 The Villager
According to census of the year 2000, Banda Aceh has 3.929.234 inhabitants. From the local, there are 6.134 foreign country people. The villagers consist of mostly Acehnese. The spreading of inhabitants are located on the seashore. Banda Aceh also hosts a significant population of other ethnic groups, such as Chinese, Indian, Arab. In addition to the national language, Indonesian, they also spoke Acehnese. Acehnese spoken in the western part of Banda Aceh is distinguishable from the one spoken in nearby Central Aceh, with its hierarchy of high, medium, and low speeches. The major religion in Aceh is Islam (96,3%), Christianity (2,6%), Hinduism (0,6%), and Buddhism (0,4%). This comes from earlier history, when Islam spread from eastern cities in Aceh where many traders from Gujarat and India visited and bringing Islam.
2.3 Cultural Background
2.3.1 The History of Banda Aceh
Granting a degree of Seuramo Meukah (Serambi Mekah) at least provides an illustration of how is the meaning of Aceh in relation to the spread of Islam in Indonesia. The first Islamic Kingdom in Indonesia was the Pasai Ocean and Perlak. Pasai and Perlak around the 13th century They gave shape to the principles of customary and wedding ceremony in Aceh is completely colored by the teachings of Islam that developed in the kingdom.
Being developed in the whole of Aceh after the 16th century, after the existence of territorial expansion by streamlining the business areas of the small kingdom into the kingdom of Aceh Darussalam. The establishment of Aceh’s kingdom is under of Sultan Iskandar Muda in 17th century, has given a development of marriage customs and ceremonies throughout the region of Aceh, that having the Islamic. This expression is written in words Adat ngon Hukom Lagee Zat ngon Sifeut. That is customary with the laws of Islam as a substance with properties. In its customary marriage ceremony, outside influence is more widely accepted after independence.
2.3.2 Social Stratification
Almost of the inhabitants in Banda Aceh are Acehnese. Generally, the social stratification of its inhabitants divided into two, depends on the region, whether it is in the village or city. Based on the things, the social stratification of citizens in Banda Aceh is divided into:
• Civil Servant, because of their function as the officers of the government. • Trader, they are the circulation controller of the living requirement things. • Manager, function as the leader of industry for production organizing to
distribute the living requirements things.
• Labour, function as the workers in the production process, transportation, and also administration.
• Intellectual (doctors, lawyers, engineers, lecturers, etc.), function as the facilitator in services field, education, etc.
• Artist, who works in art field
• Religious People (Moslem teacher, Pastor, Priest, etc.), to bring a religion direction to the other citizens.
• Students, function as person who are trying to get the knowledge.
Individually, even though they live in a city which has move from the traditional transition to progressive changes, they cannot move out from the influence of cultural norm where they were born, because they have ever socialized there.
2.3.3 Kinship System
A kinship is a relationship between a person and another one based on blood relationship. The smallest kinship group is batih family consisting of father, mother, and children who have not get married yet. Batih’s family is an economic unity also the units of indigeneous peoples, in this case the man must be responsible in the business economy, government, and community relations.
The establishment and development of communalism that show characteristics that are socially, economically, and religious. Communalism as a core unity and solidarity that have a helping attitude.
Aceh region was inhabited by no less than eight tribes of the tribal nations of origin Aceh, Gayo, Tamiang, Aneuk jamee, Kluet, Singkil, and Simeulue. Acehnese people usually call themselves Ureueng Aceh which means the people of Aceh.
Every inhabitant in Banda Aceh has a relationship based on kinship and territory. In a relationship which based on kinship, everyone has duty to be responsible of every cultural violation which have been made and obey by all inhabitants. Meanwhile, in a relationship which based on territory, they have an authority in making regulations and run them to the other inhabitants. So, they have the same right to keep the traditions and regulations.
A family is a group of social person which consists of husband, wife, and children who have not get married yet and lived in the same house.
CHAPTER 3
THE DESCRIPTION OF STAGES AND EQUIPMENT OF
WEDDING CEREMONY IN BANDA ACEH
A marriage is a binding contract between a man and a woman as a couple to make a happy and everlasting family based on the one Goddess.
Every region has their own wedding ceremony based on local situation. Just like Indonesia which consists of many ethnic groups with their differences and uniqueness of the wedding ceremony.
Nowadays, a traditional wedding ceremony often held in a very simple way, every parents who wants to marry their son or daughter should include it. In spite of watching an event like that, but they still did not understand well about the meaning of that ceremony.
Acehnese wedding ceremony is one of the majorities that we always see nowadays. It is also divided into five kinds; they are Banda Aceh, North Aceh, Sigli, West Aceh, and East Aceh. This paper will explain about wedding ceremony in Banda Aceh.
Generally, there are two forms of marriage in Banda Aceh; they are kawin berimpal (cross-cousin married), which means a kind of marriage that held to continue a family kinship and preserve all of the riches in order to manage it in the family. This marriage should held between a cousin from mother or from father.
In general, this marriage should be held based on a sides of parents and that idea already held when their children still young. That custom in Aceh which means tak tanda.
That is a binding agreement to hold a wedding in a future, that’s should be hold between both sides for kinship necessity. Generally, a marriage should be held between a good partner and it is also called kawin sekufu.
A marriage with a propose is a marriage that formerly with an asking
meulakee (melamar) by the man’s family to the woman’s family. A proposal sometimes could be accepted or rejected. If it is rejected, it is usually convey refinely with some positive reasons, such as the woman still want to be free, or want to continue her education, etc.. On the contrary, if the propose is accepted, an engagement should be held.
Before asking for an engagement, one important things that should do first by both man and woman is choosing for a good marriage partner. Usually, an Acehnese man can choose his marriage partner independently, although his parents could find him a woman who is from their internal family. Whatever was used in the past, now it is different. But, there is still a standard measure for Acehnese in choosing a son in law, they are:
a) Origins, means a son in law should come from a good descendant, smart, has courage, and interesing both mentally and physically. A parents will be more interesting with a man who came from a high position, or has an important influence in society, such as businessman, big trader, rich farmer,well-known religious man, etc..It is because our society has a thought that a good descendant will produce a good son too.
b) Lineage, means it gives answers for some question, such how about the position of the son in law to-be in his family ? How about his family relationship ? How about the position of his family in their society ? is he loyal to his family ? Because the destiny of his new family next will be the former family business.
c) Wealth, it has been a logic consequence that people did not want to live in lack. Nowadays a wealth has extended to be a degree of intelligence, such bachelor, etc.
Whereas, in choosing a woman to be a marriage partner, a man usually consider on some aspects, such as good looking, character, wealth, loyalty, and good education. A sincere and mutual love between a woman and a man should end in marriage. In a place like Aceh, the marriage occurred due to the decision by a loving couple. This is a matter of principle since the ancient time. It could happened due to the wish of their parents. Until now, an Acehnese always stays close to the family. Family solidarity is a prime important. The loving couple should inform their parents accordingly and several steps should be taken to prepare the wedding.
A marriage which does not based on love sometimes need a long time for an acquaintanceship after wedding.
3.1 Discussing Stage
In this stage, there are a meeting and a discussion between man’s family and woman’s family. This stage includes the first discussion until asking for a marriage and fixing the wedding day.
3.1.1 Seulangkee
In this stage, the man’s family delegate someone to asking for a marriage to the woman’s family and seeking for informations about the situation and condition of them. The main duty of the delegation is asking whether the woman is still single or there is another man who has binded her.
3.1.2 Meulakee
In this stage, the parents of the man (bridegroom to be) should send an envoy or envoys to the parents of the woman (bride to be), proposing that their son is willing to marry their daughter. Nowadays, for practical reason, the parents of both sides could talk directly. The parents of the couple should approve the marriage planning. They should fix the convenient and good days of wedding. The parents of the man should send again an envoys (seulangkee) to talk about the stage of wedding. This stage consist of:
a. Talking about the dowry
b. Talking about the ways of implementation c. Talking about a good implementation
In this stage of engagement, if man’s family ended the relationship, so the gifts (tanda kong haba) will be lose. On the contrary, if the woman’s family ended their relationship, so the woman’s family should be return double gifts.
3.1.3 Tanda Kong Haba
Tanda kong haba means giving a set of equipments to accelerate the procession of wedding until it is finished. It brings by the head of region (keuchik), the master of religious (Teungku meunasah), and some people from the man’s region and also seulangkee (delegation). The family of bridegroom should give some symbolic things which have the certain meanings, they are:
• Gold ring, it is rounded with no brake. It means that love is everlasting along their life as a couple.
• A set of woman’s outfit, includes cloth, shoes, underwears,etc. It means that the woman should be able to keep her secrets of another person.
• Fruits, wishing a good health.
• Ranub (betel vine), it’s a traditional custom from Aceh • Red and green eggs that was boiled and put on a large basket. Actually, in Tanda kong haba, the bride’s family should respond it, that is:
• Two or three trays of halwa meuseukat (dishes from Aceh) and one tray of betel vine.
3.2 Pre-ready Stage
This stage includes a serious discussion and consist of: 3.2.1 Peng Angoh
It is a time for the bridegroom’s family to give some money to the bridegroom’s share in wedding expenses (Peng Angoh). It is used to facilitate the wedding fee. The sum of the money is depends on the bridegroom’s family capability.
3.2.2 Decision of Wedding Day
In this stage, both families discuss the fix day for ijab kabul and reception. They should make an agreement about the good day, date, and month. They could ask to the old parents or decide it themselves.
3.3 Ready Stage
3.3.1 Duek Meupakat
In this stage, both families discussing again about the preparation of making the invitation cards and arrange the committee of the ceremony, include:
1) Announce and asking for help to all of the relatives, neighbours, family, and close relatives.
2) The specifications of working program for the committee. 3) Complete all of the needed things for the ceremony.
4) The announcement about the time of the ceremony and distribute the invitation card.
3.3.2 Jak Bak KUA (Go to Civil Registration Office)
This stage means a sign to inform the Civil Registration Office that there will be a wedding ceremony. Both parties would decide whether the couple do the
Ijab Kabul in KUA or invite the officer of KUA to the bride’s house.
3.4 Preparation Stage
In this stage , the bride’s family tries to make a special condition to sign that a wedding ceremony will be held soon. This stage consist of:
3.4.1 Peuget Seung
Seung or tent usually set up two or three days before the marriage oath and traditional ceremony. It signs that the wedding ceremony will be hold.
Seung made of the plait of coconut leaves which specially plaited only for wedding ceremony.
3.4.2 Meugaca
Meugaca is coloring the nails and fingers with type of small plant whose leaves produce a reddish-brown. Meugaca was wearing by the bride’s until three or four days before wedding party.
3.5 Wedding Day
It is the top of the ritual’s process. It consist of:
3.5.1 Meukawen (Marriage Oath)
It is the main and most important stage of Aceh’s wedding ceremony. In this stage, the couple promise in front of Teungku Kadhi (Moslem Leader). Before the marriage oath, Teungku Kadhi and a bride’s family should control the dowry (gold) presented by a bridegroom’s family. Along with the dowry, a bridegroom’s family also presented some peunajoh (dishes), the dresses, shoes, underwear and cosmetics. The chronology of Meukawen (Marriage Oath), are:
• Opening.
• Read the holy book of Al-Qur’an.
• The Ijab request from the bridegroom’s parents. • Acception of the bride’s parents.
• Marriage Oath by Teungku Kadhi. • Giving the wedding present. • Signing the marriage certificate. • Marriage speech and praying.
• Closing (Selawat for Prophet Mohammad)
3.6 Wedding Party
Before the wedding party, both families very busy to prepare the wedding party. The wedding party which means meukeureuja, the traditional custom in Acehnese.
The wedding ceremony in Aceh has many different traditional characteristics in other region in Aceh, they are dishes, the decoration of bridal dais and receiving bridegroom. The purpose of wedding party to inform for all people, that are two adolescent has been married.
In this stage, that is focused on material likes equipments and financial. The wedding party should be held, if a both of family have already made an agreement for the time being to celebrate the party. The wedding party should held on two places, they are bride’s house and bridegroom’s house.
3.6.1 Peusijuk Dara Baroe
After the wedding party was held, dara baroe (the bride) should be held
3.6.2 Antat Linto
Antat linto, it’s means that an accompanied the bridegroom to the bride’s house. Generally, this ceremony held with accompaniment of tambourine, praising to God, and berzanji (the recitation of praise about the Prophet Muhammad) and also
selawat (prayer to God for Prophet Muhammad).
Before a group of people left from bridegroom’s house, imum meunasah (the Head of Islamic School) sprinkling the water for the bridegroom and then praying for welfare to the peungapeet linto (delegations). After finished that’s ritual, a group of people left from the bridegroom’s house to the bride’s house, to be guided with
keuchik (head of region), imum meunasah, and all of the delegations.
3.6.3 Bajee Linto
Bajee Linto which means that the drees of a bridegroom that wearing at the wedding party. A bridegroom wearing a headgear (kupiah meukeutop), Bajee (a dress), ija krong (sarong), a weapon, a shoes, and other accessories. A bridegroom wearing some adornment, that’s consist of: taloe jeum (watch strap that made of silver and gold), boh ru bungkoih (an adornment of the same kind with fir fruit and betel nut); and rencong (a traditional Acehnese dagger). A bridegroom wears a headgear and weapon has a meaning of use it. Which means that shows a bridegroom’s strenght.
3.6.4 Peungapeet Linto
Peungapeet Linto which means the delegations and one who accompanies the bridegroom (Linto Baroe). The functions of peungapeet Linto are accompanying and giving the guidance and also gives a signal might be needed for Linto, since a bridegroom left until finished the party.
3.6.5 Teurimong Mempelai
Teurimong mempelai it’s means that the ceremony after the bridegroom arrived in a bride’s house along with a group of people. A bridegroom was welcomed by the villagers. Before a group of bridegroom arrived in the bride’s house, from the distance heard tambourine sound, along with zikir and selawat, in order to a group of a bridegroom arrival would be able to know by a bride’s family.
All of the promoter in Acehnese customs, which means Tuha Pengampee to prepare with betel vine, rice-plant, and all of the things that related with those ceremony. A group of bridegroom stopped in the front of bride’s house at the same time saying greetings. After that a bridegroom come in to the bride’s house. A group of a bride (bisan inong) come in to a living room. After that a bridegroom was peusijuk
with rice-plant and sprinkling with a sitawar sidingin water with old people along with saying thanks to God. Then, read a poem which content with advice and expectation in order to the wedding would be happiness, religious, loyal, obedient to the parents, and get a pious children.
3.6.6 Bajee Dara Baroe
Bajee Dara Baroe which means that the dress of a bride at the wedding party. Culok ok (hairpin) that made of copper plates and it’s shape like arrangement of flowers. It sides has many relief of flowers.
A bride’s dress is a long sleeves. In front of this dress, added by boh dokma.
Boh dokma which means a buttons that made of gold and it’s shape like cone. Under those clothes wrapped sarong covering some shorts and shirts. Dara Baroe wearing a belt that made of gold and silver. This belt is called tali pinggang patah sembilan
(taloe ki ieng patah sikureueng).
Usually, a pants that worn of a bride made of cotton cloth. Jewelry that’s used by a bride such as: patam dhoe, subang pinto Aceh, subang bungong mata uroe, taloe keutab lhee lapeh, keureusang, peuniti, simplah, taloe ki ieng, ikay, gleung
jaroe, gleung jaroe pucok reubong, euncin pinto Aceh, and gleung gaki.
• Patam Dhoe is a jewelry that put on a forehead and made of gold. It’s shape like crown.
• Subang Pinto Aceh is a pair of earings made of 22 carat gold and patterned with boh eungkot (fish eggs) inspired form of traditional doors the people of Aceh.
• Subang Bungong Mata Uroe is a pairs of earings that resembles of sunflower.
• Taloe Keutab lhee lapeh is a three lining of necklace. It’s shape like a crescent.
• Keureusang is a jewelry which put on a bride’s dress, made of gold, and it’s shape like heart.
• Peuniti is a pin which made of gold and it’s shape like Pinto Aceh (traditional doors of the people in Aceh).
• Simplah is a jewelry that put on a bride’s dress. • Taloe Ki ieng is a belt which made of silver and gold.
• Ikay is a bangle which made of gold and copper. It’s shape like a wheel. • Gleung Jaroe is a jewelry that used in hand and made of gold.
• Gleung Jaroe Pucok Reubong is a pairs of ring which made of silver.
• Euncin Pinto Aceh is a ring which made of gold and it’s shape like Pinto Aceh. • Gleung Gaki is a pairs of a bangle which worn on left and right of leg. Which
made of copper.
3.6.7 Duek Meusandeng
3.6.8 Pajoh Bu
In this stage, a bride and a bridegroom pajoh bu (eat together)while facing each other. The purpose of pajoh bu, which means in order to tightened both of them. After finished pajoh bu, both of a bride and abridegroom take a seat on a mattress.
3.6.9 Antat Dara Baroe
The process of antat dara baroe was held on three or seven days after antat linto baroe. A bridegroom’s family send a delegations (seulangkee) to the bride’s sides to tell when a bridegroom accepted a bride. After discussed with both of sides, then seulangkee go home and telling when a bridegroom’s family receive a bride. A group of bride (dara baroe) left from bride’s house to bridegroom’s house. This group consist of family, close friends, and a relatives of a bride.
Both of a bride and a bridegroom wearing a complete traditional dress like wearing a dress at the wedding party. After a bride arrived at bridegroom’s house, they treated with betel vine as reception. Linto and Dara Baroe take a seat on a bridal dais, like the day when a wedding party on bride’s house.
3.7 After Wedding
In this stage, after wedding ceremony has many several ceremony, those ceremony consist of:
37.1 Teurimong Bisan
In this stage, besan (bridegroom’s family) come together with linto baroe
and his entourage, they are carrying food and some of money for dara baroe (bride). After they arrived in bride’s house, besan (bridegroom’s family) are welcome inside and placed in the living room with bride’s family.
After the entourage and linto ate some food, besan (woman’s of bridegroom family) are welcome to eat. Previously, food for besan (woman’s of bridegroom family) better than the food of men. However, food of besan (the woman) no longer privileged. After eat together, the bridegroom’s family give some money to the bride.
3.7.2 Wo Tujoh Siploh
In this stage, a bridegroom go home at the bride’s home for three consecutive nights. As a sign of respect, linto (a bridegroom) bring the betel and cigarettes for prospective new acquaintances in the village of his wife. Wo tujoh siploh also called the bridegroom go home after seven days at the bride’s home.
3.7.3 Meuturi
3.7.4 Pumeukleh
in this stage, the girl who are married but not separated from her kitchen (her house) with her parents. After a year of marriage age, that girl and her husband should be separated from their parents. Because the girl had been the responsibility of the husband and not responsibility of their parents again.
CHAPTER 4
CONCLUSIONS AND SUGGESTIONS
4.1 Conclusions
Basically, a marriage is a tie between a man and woman to legalize their descent. The importance of marriage at a society can be seen by the reality that a couple not only involving a man and a woman, but also all of their families. In its connections with the society relationship, marriage is a legal regulation that should be done by everyone who needs a full confession as a member of a society.
In the culture consideration, marriage is one of a culture’s element which has a universal characteristic that root in heritance past culture, either by historical source or passed on from the old generation to the other. So that’s why, it is common if someone wants to get marry, he should think over carefully of everything, make a good preparation and follows all the rules of traditional customs.
In principle, the existence of Aceh’s wedding ceremony still being a sacred event, so that’s why the Acehnese still keep doing it stage by stage even though it is quite complex, but they do not want to leave on stage overall, because they keep consistence to their heritage culture.
4.2 Suggestions
Globalization of communication and information has brought the culture’s contact to be more intensive, and it affects our knowledge, attitude, faith, and behavior. It is also cause a tendency that the existence of traditional wedding ceremony could be change, because a culture always make an adjustment to its circles.
Nowadays, there are so many people, especially young generations do not recognize their traditional customs anymore because their parents may not teach them about it, or may because there is no enough informations, especially about Aceh. So, I suggest that:
a) Parents should teach their children about traditional customs in general, in order to let them recognize about it, and especially about traditional wedding ceremony.
b) Government should serve more informations about the traditional customs, either by publishing some books or including it in the education curriculum, because nowadays there is a decreasing of it.
c) Practice stage by stage of a traditional wedding ceremony well in order to keep its originality.
d) We, as young generations should care about our own traditional custom because we have to keep it everlasting.
APPENDIX
Picture 1. the couple Picture 2. Antat Dara baroe
Picture 3. Antat Linto Picture 4. Kupiah Meuketop
Picture 5. Kue Boi Picture 6. Kue Timphan
REFERENCES
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Penelitian Daerah untuk Bahan Perencanaan Pembangunan (Persisapan Pelita ke-II).1972.Monografi Daerah Propinsi D.I.Aceh.Banda Aceh: Universitas Syiah Kuala. Projek Pengembangan Media Kebudayaan.1976.Monografi Daerah Istimewa Aceh. Jakarta: DEPDIKBUD.
Proyek Penelitian dan Pencatatan Kebudayaan Daerah.1978/1979.Adat dan Upacara Perkawinan D.I.Aceh.Propinsi D.I.Aceh: Pusat Penelitian Sejarah dan Budaya, DEPDIKBUD.
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