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Meaning and Batak Customary Marriage Procedures (Part I)

HISTORY OF CULTURE | Meaning and Batak Customary Marriage Procedures (Part I) | Marriage according to traditional Batak Toba is not an easy job due to undergo a process and a long procession. In carrying out these customs, there are at least seven activities which must be custom gradually almost all of which involve both sides of paranak and parboru. The first stage is marhori-horizontal wall, followed by patua hata, martuppol / ria king, the wedding ceremony in the church then marsibuha-buhai, custom party (marunjuk), paulakune ended with a custom event tingkir stairs. Specialized in marrying the eldest son, still adalagi special event to do the custom event "Patiur or Patio eyes ni Nausea".

The event is meaningful to ask permission and blessing of the bone that is the brother of the groom's mother as the eldest son Bere (niece) will marry a girl the other clan (not paribannnya). The importance of using a custom event patio nausea, because in ancient times the first option for the proposed / marry a firstborn male is the daughter of his uncle / bones. Hence a firstborn must beg permission to the bones which are believed approval would perpetuate and prosper bone marriage. Although times have changed, the event is still maintained by many genera to the present and believed to be part of the custom itself. Learn from the process and the procession of the seven traditional events will be described below

Marhori-hori Wall

Marhori-horizontal wall is the first step of the Peranakan to approach towards the parboru in marriage. In the language now, maybe the event will be more easily understood when referred to as the assessment will be conducted as a representative of the immediate family who have children consisting of one or two brothers and relatives, one person or a scarf that is expected Boru's associated with it. Because it's coming and the status is representative only for the task and assessment, then they too are receiving from the parboru perwakila. Thus anything that is planned and discussed at the meeting was limited to the design of which is still to be discussed again with both biological parents bride and groom. In the event that a match has not occurred in the first step, especially regarding the dowry, the two sides still have a chance to reach an agreement. If agreement was not reached, this is often the case that the second termination in beings who are often called Batak song "Sirang Sinamot Na Ala soada" means a breakup because there is no money to marry. Conversely, if the conversation does not exist. Conversely, if the conversation turns to reach an agreement, the event will continue with what the ancients called the event marhata sinamot but the latter is more popularly known by the name patua hata.

Must be known at an early stage, the applicants brought food blum anything and they are also only to be greeted with a dish of tea or coffee cup. The existence of event-hori marhori wall because once the relationship between parents and prospective in-laws, also the relationship between children and parboru still there is so need a second party as an intermediary or a pioneer towards family relationships. Task-hori marhori walls are no longer carried out by a team or paranak messenger, but was immediately taken over by paranak itself with close relatives.

Very interesting, that sometimes the bride and groom themselves sometimes been directly involved perkawinanya discuss plans regarding the time of marriage, the magnitude of mas kawin_sinamot, selection of building a party / reception until the problem of ulos. Although everything is still to be biased, at least the information is tela become valuable material for both sides to see through each of which will be discussed later in the hori-hori wall. This of course is due to changes in Batak society today, where prospective applicants are no longer seen sebagain strangers, but has been seen as a friend. Denagn changes are now both the bride and groom has been a mediator for the success of achieving the ideals of marriage. Perhaps this is why now there is no more song yan sang the song "a la ni Sirang Hepeng Soada Na". Prospective bridegroom is a role that parents of each mutual understanding and support their plan.

Formerly the overall cost of marriage is entirely the responsibility of paranak where child marriage memebiayai paranak prosecuted. Now financing is no longer absolute but marriage is common with cross-subsidies where the parboru also not hesitate to help biayapernikahan sean-daughter. This new development is more sempurana again with the involvement of both candidates penagntin become mediators, especially if they already work that allows the cost of their marriage is sustained by using his own money. The fruit is hand-carried to the event marhori horidinding, first simply by bringing a cake or fruit. But lately many have brought food to eat together. Moderate topics to be discussed is the form of an assertion or statement of intention to marry a second bride. If the intention was at the meeting were received from the parents of the woman, the conversation will be continued by stating the ability to provide value kawin_sinamot mas.

Continued ......

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