TRADITIONAL MARRIAGE RITUAL SAIBATIN Krui

        Introduction and a place to meet or dating

    The place is called manjau , meaning manjau is a way to meet or visit the girl 's house had known in order to establish a relationship for berumahtangga . There are two types of tigers are manjau

    Manjau above is done dieuang a young man she met at the top of the house .

    Manjau dibah that is meeting her footmen carried home kitchen , that a girl should pay attention to some norm is 1 . Kedapur At run time the young man should not be known by her relatives nakbay start or 2 . If flunky met with someone else then he had to cover his face with srung 3 . should not disturb the peace of those who were tidur.manjau who follow the norm is called setekutan / sesihaan time manjau performed at pkl 20:00 to 23:00 , depending on the agreement . Single girl whispering a dialogue with , the girl was in the kitchen and lit flunky outside , both using coverings kepela / gloves with the intention that their faces are not visible
In another flunky seketutan have the right to say hello to the girl after obtaining permission from the footman who had berjanjin first. Single who has permission to greet her meinta allowed but not too long only about 3-5 minutes . Single - footman 's embrace before mating pringsip that belong together , that is a healthy competition among fellow flunky to get a girl's heart .
Setekutan done at any time , for example 15 days before the wedding , for ulun Lampung has become terdisi mutual help and mutual cooperation of takes the cake , pound rice , and others . Throughout the span of the mengadsakan birumah party never quiet so almost every night if there is any home can mean tianjaui daughter / visit.
Two days before the party there is usually grind spices event , this show just for her sonny bus to prepare spices . The event starts from 20.00 pm till 23.00 endure pm grated spices finished work , the girls took place -angle corner of the kitchen that can hear each other between her partner . Events setekutan mass is known and controlled by the head footman to avoid things that are not desirable .
If the servant of the girl agreed to marry the girl 's servant girl was taken kejenjang parent level talks called " nyakko kicek an " if they had expressed his desire to marry the uncle or aunt inalunik pack custody and each finished the preliminary work to determine his soul mate . if the message has been delivered this gracious flunky girl 's uncle and aunt to the girl's parents flunky . And all the relatives will prepare perlamaran ACRA .

B. Restrictions Houses in Marriage

    Mate restrictions or endogamy in marriage ulun lampung s aibatin in Krui is endogamy strata . That every child should be married with children penyimbang punyimbang anyway . However, these restrictions no longer exist . Krui person gets a strong beach culture influence especially from Bengkulu and Islamic Minangkabau .

    According to Mas Kausar one punyimbang , ulun Krui in mate restrictions embrace Sharia Islamic law . In Islamic law based on the Quran , there are provisions for people who should not be called a marriage tie mahram , because of blood ties , marriage ties , and ties sepersusuan .
c . Or apply for an nyakakko kicek

    Normal marriage is preceded by a proposal of marriage from the man to the girl . Applications will be in a relationship and bond - girl flunky anatara engagement and promise between two relatives , followed by traditional ceremonies like marriage ceremony Diah Damping ( nayuh ) . Nayuh Diah collapsed or is a party on a large traditional wedding big row . To get directions to the traditional parties , this paper will begin with the application program .

    After an agreement between the footman - girl down the aisle to that delivered by an uncle or aunt to both parents flunky - girl , the family man sent two or three family home close to the girl . To visit pertamatujuan envoy was asked if it was true among young footman they are already in a relationship , and has been the extent to which the relationship between them. The second objective of the messenger is to observe how the behavior or nindai girl who would be candidates for the law . The third goal being watched family status or descent , economics , and religion .

    If the result after the first mission in the arena ( assessed ) family and relatives flunky with good results , then be prepared to step up to the stage of the second visit . On the second visit to the house of the girl , more delegates than the first visit because it involves members of women and girls . Number of delegates consisted of five men , three women and two girls . The main objective of this Degelasi to reconnect appointment on the first visit . And the second purpose of marriage patterns negotiate both the child 's servant - girl . This pattern custom option menurutu saibatin there are only two , namely the first and second bujujogh semanda . If the pattern is consistent and can be agreed upon by both families . , Then at that time also determined also for the next visit . In the second visit this group as a symbol carries Foreword good relationships , cakes juwadah , diamonds , and the fruits that show how good and warm their arrival .

    After the second visit of the footmen , then there are a few more visits to strengthen the application process footman to the girls and to meet the various requirements demanded by the girl , for example, the problem of determining jujogh and dowry .
d . determination of dowry

    Marriage is usually a requirement of three kinds of things , namely : ( a) the dowry or beride -price , ( b ) the outpouring of energy for mating or beride - service , ( c ) exchange of girls or beride - exchange .

    Beride -price or dowry is a treasure given by the young girl , and the relatives . Function dowry in many parts of Indonesia is a requirement . Due to the requirement , then usually people do not ask again why , or for what . People just know that the dowry requirements , and must be done . Instead , as a condition of dowry and then mixed with elements concerned with confidence .

    Marriage patterns bujujogh ulun understanding between the two separate Lampung ( 1 ) dowry with ( 2 ) jujogh or daw . The first is the sense of giving dowry the groom to the marriage ceremony of women at the time , in the form of goods of daily use , such as gold jewelry , money real , filter fabric , kebaya , slippers , mirrors and other bathing clothes . Second , jujogh or daw ( spirit / mind ) is more meaningful kehiduapan guarantee against women because pisahnya she gave birth to and raise a family . Daw is a parent requests of women to male parents , about his life assurance . Usually in the form of immovable property daw like paddy , field , house . So a woman who has been in ( ti ) jujogh , then only the same role with the mother or her husband . Therefore , one girl on ( ti ) is jujogh act as a substitute for her husband and mother have the right of ownership ( rice paddies , fields , gardens , etc. ) are the same in family life .

    Daw is a demand guarantee or jujogh women terhadapa parent families and relatives of men , while women demand the dowry is a groom . If the woman's family did not agree with the prospective groom , it will be rejected as a subtle way of asking jujogh ddengan or dowry that exceeds the capacity of the ability of men . These conditions are sometimes led to a push-pull negotiations for months . When events like this do not find solutions , often an agreement between the footman - girl to elope or miktudaw .

    Miktudaw or eloped because her own footman plans , those that are planned by parents flunky who by the will of her or hnaya the will flunky .

    Background flunky - girl miktudaw among other things : ( 1 ) the terms of payment , financing and requested the marriage ceremony the girl can not be met by the footman . ( 2 ) the girl is not allowed by her parents to get married but due to her state acting alone , ( 3 ) parents or family 's servant girl refused the application , and then she acted alone , ( 4 ) she was engaged to someone young who are disliked by the girl , ( 5 ) girl and footman have done as opposed to the customary law and religious law ( the girl was pregnant and others) .

    Dowry determination was done at the time of application event , which is when the footman third visit . The purpose of this third delegate is essentially an aching baban or ask burden . Intention to negotiate a flunky family requested load demand of the woman's family , namely the problem of money jujoghnya , dowry , and method of payment . On the third visit this group brings Foreword that shows how light their way .

    After the agreement next party flunky sent his messenger back for the fourth time . The delegation this time consisting of thirty participants from three elements , consisting of seven men indigenous warriors , four custom punyimbang mirul or wife , seven girls and seven berkebaya footman dressed in cap and gloved hanging , and five bodyguards . They are present to bring all parties request female , namely : money jujogh , dowry money , Remove or custom cakes , as juwadah , diamonds , cucor commander , Remove hard salimpok and fruits .

    The delegation was welcomed with dance nyambai by Mulei - mekhanai of the women as a tribute to the family man . Mulei - mekhanai become acquainted and to show his dancing skills , respectively , to the accompaniment of percussion kulintan ulok and tambourine pounding , weak - graceful dance berkebaya girl , nga - adido ( singing ) mamak ( uncle ) rapipi play, the girls cover the event , so stay waiting time semangu or wedding day .




Preferred marriage or marriage preferences
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