Wedding Ceremony
A. INTRODUCTION
By nature, human beings are created in pairs (Surah Ar-Rum: 21)1 expect to be able to coexist with a sense of love and affection. From this it appears that up at any time, humans can not live alone, without the aid and the presence of others. One way used to symbolize the union of two beings of the opposite sex and valid according to religion and the law is marriage. Each region has its own rituals, their own wedding. In this discussion, I will attempt to describe a traditional Javanese wedding rituals viewed from the perspective of semiotics B. DISCUSSION Marriage is a ceremony performed a series of lovers to justify all the actions related to the life of husband and wife in order to form a family and continue the lineage. In order to perform the wedding procession, the Javanese are always looking for a good day then consideration should be requested from the experts count day literary from Primbon Java benchmark. Having found a good day then the month before the ceremony, the bride is physically prepared to lead a life of marriage, by way of herbs massaged her stomach and was given by the experts. This is known as the gar in first intercourse to conceive, and Javanese herbal drink for body ideal and slim Before the marriage, there are several processions to be done, both by the men and women. According Sumarsono (2007), a traditional Javanese wedding rituals are as follows:
Act I (Stage Talk) That phase of talks between the parties will have a hunger-law with the candidate-laws, from the first conversation to the level applying for and determining the day of determination (gethok dina). Act II (Phase Testimony)
This round is an affirmation pembicaaan witnessed by third parties, namely residents or relatives and the elders on either side of his residence, through the events as follows: Srah-srahan(take and give) Which gave a set of tools to facilitate the implementation of the event means to end hunger. For symbols that held items that have special meaning and significance, in the form of rings, a set of princess dress, traditional foods, fruits, betel leaves and money. As for the meaning and intent of these objects are: a. gold ring round made no break, meaning that their love is eternal life uninterrupted. b. Fashion a set of daughter means each party must be good at keeping secrets for others. c. Jewelry made from gold, diamond and diamond implies that the bride's daughter is always trying to make it shine and not be disappointed. d. traditional food consists of the misbegotten, lapis, diamonds, porridge, all made from glutinous rice. Glutinous rice before cooking hamburger, but once cooked, it becomes sticky. Similarly, the implicit expectation, both the bride and groom may love always be sticky forever. e. Fruits hopefully that means they love you bear fruit for the benefit of family and community. f. betel leaf This leaves the face and back were different manner, but it feels as if bitten. This means one heart, berbulat determination without having to sacrifice the difference. 2. Peningsetan The symbol of the strong bond of unity talks to realize the two are marked with a ring exchange between bride and groom. 3. Asok tukon Essentially a transfer of funds in the form of a sum of money to help ease the financial to the family of the bride. dina gethok Specify an exact date for the consent qobul and reception. To look for day, date, month, usually sought advice to those skilled in the calculation of Java. Act III (Phase Standby)
At this stage, which will have the intent to invite the elders and relatives to form a committee to carry out activities at events before, coincident, and after the celebration. A. Sedhahan Namely how to begin to assemble to share the invitation. 2. Kumbakarnan Celebration-law to form a committee meeting, by the way: a. notice and request for help to relatives, family, neighbor, companion taulan, and acquaintances. b. a detailed work program for the committee and the executive. c. meet all the hassles and the need for celebration. d. notification of completion of the implementation of the celebration and has been making the invitation. 3. Jenggolan or Jonggolan It's time to report to the bride and groom all KUA (place of residence would be bride). The procedure is often called tandhakan or tandhan, that signaled the Civil Registry Office there will be a celebration-in-law, by way of consent. e. Fruits hopefully that means they love you bear fruit for the benefit of family and community. f. betel leaf This leaves the face and back were different manner, but it feels as if bitten. This means one heart, berbulat determination without having to sacrifice the difference. 2. Peningsetan The symbol of the strong bond of unity talks to realize the two are marked with a ring exchange between bride and groom. 3. Asok tukon Essentially a transfer of funds in the form of a sum of money to help ease the financial to the family of the bride. 4. dina gethok Specify an exact date for the consent qobul and reception. To look for day, date, month, usually sought advice to those skilled in the calculation of Java.
Act III (Phase Standby) At this stage, which will have the intent to invite the elders and relatives to form a committee to carry out activities at events before, coincident, and after the celebration. A. Sedhahan Namely how to begin to assemble to share the invitation. 2. Kumbakarnan Celebration-law to form a committee meeting, by the way: a. notice and request for help to relatives, family, neighbor, companion taulan, and acquaintances. b. a detailed work program for the committee and the executive. c. meet all the hassles and the need for celebration. d. notification of completion of the implementation of the celebration and has been making the invitation. 3. Jenggolan or Jonggolan it's time to report to the bride and groom all KUA (place of residence would be bride). The procedure is often called tandhakan or tandhan, that signaled the Civil Registry Office there will be a celebration-in-law, by way of consent. Act IV (Stage series Ceremony) This stage aims to create the feel of the celebration in-law had arrived. There are few events in this phase, namely:
A. Attach tratag and Tarub Installation of the dilanjutnya tratag with Tarub pairs used as the official sign that there will be a celebration of home-law is concerned. Tarub core is made before the event. The characteristic is the dominance of decoration kahs Tarub young coconut leaves (leaf), colorful decoration, and sometimes accompanied by a rice ubarampe uduk (savory rice), rice shavings, golong rice, sticky rice and apem compote. 2. Twins Mayang Derived from the word means the same twin and Mayang Pimple tree or flower that is often called Kalpataru Dewandaru Sekar, a symbol of happiness and safety. If pawiwahan has been completed, twin Mayang dilabuh or disposed of at a crossroads, river or sea with the intention that the bride always remember the origin of life is that of father and mother as an intermediary between God the Almighty. Items for twins Mayang are: a. Banana stems, 2-3 slices, for garnish. Usually given the base of the brass tube. b. Bamboo aur for awl (sujen), to taste. c. Yellow coconut, Â ± 4 midrib. d. Leaves: yellow leaves, banyan along the branches, leaves nothing, leaves and leaf carriage delight. e. Two pieces of pineapple, ripe and select the same size. f. Jasmine, red roses and white kanthil. g. Two pieces of young coconut, peeled and not to spill water. Bottom is made flat or laid flat so that water does not tumble and spill. 3. Tuwuhan pairs (pasren) Tuwuhan installed at the entrance to the bridal seat. Tuwuhan usually in the form of plants, each of which has a meaning: a. Young coconut leaf Hope that the bride and groom get nur or bright light of the Almighty. b. Leaves kluwih May the celebration did not lack anything, if it might even be better (Luwih) than those calculated. c. Banyan leaves and twigs Taken from the word want, meaning expectations, goals or desires that coveted hopefully always done. d. Dadap spare leaf Derived from ep syllable means cold, cool, calm, peaceful, quiet no interference whatsoever. e. A strand of rice (pari sewuli) Symbolize the more local the duck. Excess weight and the expected life, the more light feet and hands, and always ready to help others in need. f. Cengkir gadhing Coconut water (banyu degan), is the holy water is clean, with the symbol of their love is expected to remain chaste until the end of life. g. Setundhun papaya king suluhan (bunch of plantains) I hope someday to have properties such as the king hambeg marta, the interests of the public rather than private interests. h. Watangan wulung cane (sugar cane black) Stability of the heart (heart anteping), if it has been established to determine the choice as a husband or wife, do not look right and left again. i. Woh lan cotton flowers (flowers and fruits of cotton) The hope for the future bride and groom do not lack food, clothing, and shelter. Always right, but not mediocre. j. Dibokor setaman flowers (flowers setaman grown in water in a bowl) The hope for the life of the bride and groom are always bright like flowers in the garden. 4. Splash of water Ubarampe to prepare a setaman flower water, water is drawn from the seven springs sprinkled with flowers setaman consisting of roses, jasmine and ylang. Stages spray ceremony is as follows: - Ask the bride to his parents' blessing. - Candidates-in-law sat on mats where spray. - Candidate pengatin pinisepuh watered by her parents and several representative. - The latter doused with a jug of water by her father to pour into the face, head and body of the bride and groom. Once a pitcher of water discharged, then the pitcher is broken down, saying Intention Ingsun ora pitcher broke, broke pamore my nanging wadon 5. Adol dhawet The ceremony is held after the spray. The seller is the mother of the bride and groom are housed within a father's daughter. The buyer was the guests with money broken tiles (kreweng). This ceremony contains the hope that later on when Panggih ceremony and reception, many guests come and sustenance. 6. Midodareni Midodareni was the night before the ceremony, the night of the single release for both the bride and groom. The event was conducted at the home of bride. In this event there was a program to ensure nyantrik prospective groom will attend the ceremony and as a proof that the family of the bride is really ready for the wedding procession on the following day. Midodareni derived from the word â € œwidodareniâ €? (This means), then a â € œmidodareniâ €? which means to make things like a fairy bride. In the world of puppetry, beauty and beauty is like the bride and Dewa Dewi Kumaratih Kumajaya Round V (Summit Stage)
A. Consent qobul Important events in-law is consent qobul celebration where the bride couple swore before witnessed naib guardian, pinisepuh and parents of both parties as well as some invited guests. When the marriage ceremony, the mother of both parties, do not wear earrings or studs in order to show their concern in relation to events or ngentasake child marriage. 2. Panggih ceremony The ceremony Panggih sort order is as follows: a. Liron twin Mayang Exchanged between the bride Mayang twins, meaning uniting creativity, taste and initiative to realize mersama both happiness and safety. b. Gantal Betel leaves are rolled small white thread that tied together thrown by each of the bride, with the hope that all the temptations thrown it will be lost. c. Ngidak endhog The bride's son stepped on broken eggs as a symbol of the bride and groom had broken sexual prominence. d. Washed the feet of the bride's son wedding Washing with water setaman flowers with meaning hopefully clean seed derived from the dirty deeds. e. Drinking water degan Water is considered a symbol of living water, pure water, semen (manikem). f. In-kepyok with colorful flowers Hopefully contain the hope that families will be able to develop their building everything and happy physically and spiritually. g. Go to the spouse Meaningful wedding that has become a life partner is ready to work obligations. h. Sindur Isin sindur or backwards, it means never give up or persist. That is the bride ready to face life's challenges with a spirit of courage because it is true. After going through the stages Panggih, escorted the bride sitting in gym riengga, there was held a traditional Javanese rite, namely: i. Scale Father of the bride sits between the bride and groom, the bride's son occupied the right foot, left foot occupied bride. A short dialogue between Mr. and Mrs. bride contain a statement that each bride has been balanced. j. Kacar-Kucur The bride's son disburse income to the bride in the form of coins along with the accessories. Means of the groom will be responsible to feed their families. k. Dulangan Between the bride and groom feed each other sons and daughters. It contains allusions behavior between the two making love (sex symbol). Within the meaning of the ceremony there dulangan said adilinuwih (one thousand valuable counsel) represented by nine cone meaningful: - Cone tunggarana: to always remember the life-giving. - Cone puput: bold self. - Cone bedhah country: united men and women. - Cone prop the sky: dutiful to parents. - Cone shelled deer: a large of small. - Cone pangapit: ups and downs of the authority of God Almighty. - Cone manggada: everything in this world nothing is eternal. - Cone pangruwat: berbaktilah to the law. - Cone kesawa: advice that works diligent. 3. Sungkeman Sungkeman is the expression of devotion to parents, and to ask their blessing. How, squat man with an attitude like worship, touching the knees of parents of the bride, from the wedding followed the bride's son, then father and mother to the bride's son. d. Leaves: yellow leaves, banyan along the branches, leaves nothing, leaves and leaf carriage delight. e. Two pieces of pineapple, ripe and select the same size. f. Jasmine, red roses and white kanthil. g. Two pieces of young coconut, peeled and not to spill water. Bottom is made flat or laid flat so that water does not tumble and spill.
3. Tuwuhan pairs (pasren) Tuwuhan installed at the entrance to the bridal seat. Tuwuhan usually in the form of plants, each of which has a meaning: a. Young coconut leaf Hope that the bride and groom get nur or bright light of the Almighty. b. Leaves kluwih May the celebration did not lack anything, if it might even be better (Luwih) than those calculated. c. Banyan leaves and twigs Taken from the word want, meaning expectations, goals or desires that coveted hopefully always done. d. Dadap spare leaf Derived from ep syllable means cold, cool, calm, peaceful, quiet no interference whatsoever. e. A strand of rice (pari sewuli) Symbolize the more local the duck. Excess weight and the expected life, the more light feet and hands, and always ready to help others in need. f. Cengkir gadhing Coconut water (banyu degan), is the holy water is clean, with the symbol of their love is expected to remain chaste until the end of life. g. Setundhun papaya king suluhan (bunch of plantains) I hope someday to have properties such as the king hambeg marta, the interests of the public rather than private interests. h. Watangan wulung cane (sugar cane black) Stability of the heart (heart anteping), if it has been established to determine the choice as a husband or wife, do not look right and left again. i. Woh lan cotton flowers (flowers and fruits of cotton) The hope for the future bride and groom do not lack food, clothing, and shelter. Always right, but not mediocre. j. Dibokor setaman flowers (flowers setaman grown in water in a bowl) The hope for the life of the bride and groom are always bright like flowers in the garden. 4. Splash of water Ubarampe to prepare a setaman flower water, water is drawn from the seven springs sprinkled with flowers setaman consisting of roses, jasmine and ylang. Stages spray ceremony is as follows: - Ask the bride to his parents' blessing. - Candidates-in-law sat on mats where spray. - Candidate pengatin pinisepuh watered by her parents and several representative. - The latter doused with a jug of water by her father to pour into the face, head and body of the bride and groom. Once a pitcher of water discharged, then the pitcher is broken down, saying Intention Ingsun ora pitcher broke, broke pamore my nanging wadon 5. Adol dhawet The ceremony is held after the spray. The seller is the mother of the bride and groom are housed within a father's daughter. The buyer was the guests with money broken tiles (kreweng). This ceremony contains the hope that later on when Panggih ceremony and reception, many guests come and sustenance. 6. Midodareni Midodareni was the night before the ceremony, the night of the single release for both the bride and groom. The event was conducted at the home of bride. In this event there was a program to ensure nyantrik prospective groom will attend the ceremony and as a proof that the family of the bride is really ready for the wedding procession on the following day. Midodareni derived from widodareni (angel), and then became midodareni a means to make things like a fairy bride. In the world of puppetry, beauty and beauty is like the bride and Dewa Dewi Kumaratih Kumajaya. The approach used in this paper is a semiotic approach. Semiotics has two figures, namely Ferdinand de Saussure (1857-1913) and Charles Sanders Peirce (1839-1914). Both developed the science of semiotics in isolation and did not know each other, Saussure and Peirce in Europe in the United States. Scientific background is Linguistics Saussure, while Peirce philosophy. Saussure called semiology developed science ™ (semiology), whereas the construction of Peirce called science of semiotics ™ (Semiotics). In a further development of semiotics ™ is more popular term than the ~ semiology ™. Based on the relationship of signs and objects, Peirce divides signs into three, namely the icon (icon), index (index) and symbol (symbol). The icon is something that serves as a mark based on its resemblance to something else. An index is a sign that the pattern depends on the sign of the existence of an object ~ ™ or denotatum. The symbol is a sign that the relationship between the sign and its object is determined by a generally accepted rule. The following explanation is based on the fact a sign of the relationship with the basic types: A. Icon
The icon is a sign that resembles the object it represents, or a sign that uses a common or similar characteristics to what he meant. In this case the gold ring, set of clothes and money is the daughter of an icon, because these objects represent the actual objects. 2. Index Index is a sign that the sign depends on the nature of the existence of a denotation, so in terms of Peirce is secondness. In other words, the index is a sign that has a connection or affinity with what it represents. In this case Tarub, twin Mayang, and Tuwuhan an index. This is because the item is only found in traditional Javanese wedding ceremony. 3. Symbol The symbol is a sign, the sign and its denotation where the relationship is determined by generally accepted rules or determined by a collective agreement (conversion). Gold ring, set princess dress, jewelry made from gold, diamond and diamond; traditional foods, fruits, betel leaves, peningset, leaf, leaves kluwih, complete with banyan leaves twigs, leaves of weeds, fallen leaves dadap , a strand of rice, Cengkir gadhing, bunch of plantains, black cane, cotton flower and fruit, flowers and Sungkeman setaman a symbol. This is because each item has a symbolic meaning contained therein. D. CLOSING Thus the marriage rites of Java is still used in weddings in Java. When observed in detail, the wedding procession in Java seem intricate or complicated This is because the number of symbol that is used in it. This fact can not be denied, because until recently the Java community is still happy to use a symbol or a symbol of life.
(A Semiotics Approach) By: Najma Thalia, S.S. (lubisgrafura.wordpress.com)
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