International Journal of Research and Review www.ijrrjournal.com E-ISSN: 2349-9788; P-ISSN: 2454-2237

Research Paper

Revitalization of Manjapuik Marapulai Tradition in Marriage Customs

Srimaharani Tanjung, Tengku Silvana Sinar, Ikhwanuddin Nasution, Muhammad Takari

Doctoral Program of Linguistics, Faculty of Cultural Sciences, Universityof Sumatera Utara, Medan,

Corresponding Author: Srimaharani Tanjung

ABSTRACT

The paper describes the perspective of manjapuik marapulai (literally ‘to pick a bride-groom up’) tradition and the attempts to revitalize such tradition which is mainly found in Pariaman regency and becomes an oral tradition that requires indigenous actors who have indigenous knowledge and expertise in speaking and in using indigenous language. The actors are considered customary actors (or pelaku ) who, in this case, deliver custom speechor tribute (pasambahan or pidato adat) which is aimed at declaring the intention and the purposes of the tradition. The research method is qualitative descriptive and attempted to obtain the necessary information from informants with observation techniques and in-depth interviews. The results show that since the actors’ existence is lack of appreciation today, the tradition undergoes significant changes; therefore, a model of revitalization to the tradition has been created and is hopefully accepted by local communities. In prctice, the revitalization is carried out in three stages, namely: the revival of interest, the applicable management, and the transmitting. The first refers to the ways to socializethe manjapuik marapulai oral tradition in educational institutions, such as schools, academies, institutes, and universities. The second is carried out by re-functioning the manjapuik marapulai’s traditional processes and by forming the youth organizations. Management can also be done by holding training and promotion, and by involving young people in a series of events. The last may cover the radio and TV broadcasting in local television, the aadvertisement to stimulate cultural appreciation, and the inventory. It is suggested that Pariaman should have proficient and capable actors because the core of the tradition is the actors themselves.

Keywords: Manjapuik marapulai, revitalization, pasambahan, customary actors

INTRODUCTION knowledge), cadiak pandai (smart people Minangkabau customs (or adat who have extensive knowledge), bundo Minangkabau) regulate the community kanduang (women who lead families), and order and adjust the interaction among tribes pemuda (youth); they are adaptable to the in anagari (region or area), which current era and are tied by the basic ethics areadapted to the local culture. The of the Minangkabau customsand by the customs are determined by mutual Islamic teachings. agreements among parties, such as panghulu In Minangkabau there are two types (adat leaders who have appellation), ninik of customs; the first refers to the one which mamak (a group of adat functionaries no body can change it at any time, therefore, chosen from tribes), alim ulama (honorable it is called nan indak lakang dek paneh nan people who have sufficient Islamic indak lapuak dek hujan; dibubuik indaknyo

International Journal of Research & Review (www.ijrrjournal.com) 400 Vol.5; Issue: 10; October 2018 Srimaharani Tanjung et.al. Revitalization of Manjapuik Marapulai Tradition in Minangkabau Marriage Customs layua dianjak indaknyo mati (it is neither the manjapuik marapulai tradition which is easily cracked by heat, nor obsolete by rain; considered successful in maintaining local when being transformed, it is not withered people’s life from the past to the present and and when being revoked, it is not perish). from the past generation to the present The customs primarily comprise all generation. regulations in the form of a variety of However, as time goes by, the customs, for example marriage customs, tradition undergoes eroded; this is due to the wedding ceremony among others,relating to increasing number of people who no longer methods of rearing the silaturahmi consider that adat is a must. Moreover, (friendship), taking care of communication, Minangkabau youths leave their hometowns maintaining integration, and making to find work for their survival (this is called socialization among community members of budaya merantau [the culture of a nagari. The second is termed adaik nan migration]). As a result, they have different babuhua sintak (customs that are not bound ideas on their adat which is no longer to defunct) and this is actually meant by considered important and necessary. The tradition; because it is not permanently integration of with bound so it can be changed when necessary other ethnicities, such as Malays, by the agreements made by penghulu, ninik Mandailing, Angkola, Javanese among mamak, alim ulama, cadiak pandai, bundo others by a mixed marriage cause a mixture kanduang,andyouth. Minangkabauis famous of customes which are based on the for its strong philosophy of adaik basandi agreement among them. The situation shifts syarak, syarak basandi Kitabullah (customs the meaning of adat. are based on shar’i; shar’i is based on Al The reduced value of the manjapuik Qur’an the Holy Book ). All the teachings in marapulai tradition, especially the the cuatoms are dynamic and creative. pasambahan, can be seen from the less The philosophy of adaik nan sabana traditional procession; people seem to think adaik (customs that become the real of uang japuik (the money given to the customs), which refer to the obligation that prospective bridegroom by bride’s parents Minangkabau people must be Moslems, or family). In the past, the pasambahan cannot be replaced (or it is adopted forever) required several representatives at each and they would loose their Minangkabau party and was held in a relatively long time; identity when they leave Islam. Thus, in the however, today, only one representative procession of traditional wedding ceremony, from anak daro (bride party) and from Islam becomes the main foundation for marapulai (bride-groom party) is allowed to marriage contracts. The Minangkabau speak in a relatively short time. Therefore, community is one of the largest matrilineal revitalization might become the most societies in the world after India. Amir effective way to maintain such tradition (2011: 9) argued the matrilineal kinship consistently and continuously. system has three dominant elements, namely: a) maternal lineage, b) marriage LITERATURE REVIEW must be with another group (or with outside A. the group) known as matrilineal exogamy, 1. Culture and c) mother holds the central role in Culture is a way of life that is education, wealth security, and family developed and shared by a group of people welfare. In principle, the Minangkabau and transmitted from generation to people, especially those living in Sungai generation. Grammatically, the notion of Geringging subdistrict, Pariaman regency, culture is derived from a cultural word that still maintain their traditions compared to tends to refer to the human mindset. Culture other Minangkabau sub-ethnic groups. itself is defined as all things related to People in the sub-district remain to preserve human sense or mind, so that it can show to

International Journal of Research & Review (www.ijrrjournal.com) 401 Vol.5; Issue: 10; October 2018 Srimaharani Tanjung et.al. Revitalization of Manjapuik Marapulai Tradition in Minangkabau Marriage Customs the mindset, behavior and physical work of regulate the life of Minangkabau. One of the a group of humans. Culture is also defined most important transitional periods in life is as something that will affect the level of the marriage. The matrilocal system in knowledge and include the system of ideas Minangkabau allows the marapulai or ideas contained in the human mind, so (husband) living in the area around his that in everyday life, the culture is abstract. wife’s residence so that he is regarded as a Because it deals to everyday life, culture is new comer or an honorable guest. closely related to society. Culture in general Therefore, he is required to be able to get is a way of life that regulates that every along well with his wife’s family. Since he human being understands and understands must try hard to adapt to his wife’s family, how they should act, behave, commit and his position is quite dramatic and he is easy determine attitudes when dealing with to get rid of. Basically, Pariaman traditional others. All these things are related to the wedding procession consists of several way communication or language, customs stages: manyilau (looking for information and habits that occur in the environment. about the prospective bride-groom), E.B Taylor (1987) defined culture as maminang (proposal for a marriage), the whole behavior that includes knowledge, batimbang tando (getting engaged), akad belief, art, morals, law, costum, as well as nikah (marriage contract), manjapuik other abilities and habits that humans gain (picking bride-groom up), baralek (wedding as members of society. Meanwhile, Robert party), and manjalang (visiting bride- states that "culture is anything that groom’s parents). individuals acquire from society including The manjapuik marapulai tradition beliefs, customs, artistic norms, eating is full of significant elements of orality habits, skills acquired not from their own which is reflecting the rules of oral creativity but rather the inheritance of the composition and in an oral environment, it past gained through formal or informal is necessary to retain the rhyme units and education. the rhythms that can be heard from the Minangkabau is a tribe that populate expressions, proverbs, or recitation so that in West Sumatera, Indonesia. Minangkabau the oral heritage remains alive in the or commonly called as Minang is an ethnic memory of the Minangkabau people. The group who speak and respect to the tradition is carried out by members of Minangkabaucostum and all that is applied bride’s family, namely urang sumando in all aspects of life. (some men who are tied by marriage Minangkabau culture is a culture relationship like son-in-law, brother-in-law). owned by the Minangkabau community and They bring customary gifts with them, thrives throughout the region along the which would be donated to the bride-groom Minangkabau overseas territory. and the gifts might be different contents in Minangkabau culture can also be said as different nagari. In Pariaman, the gifts anything that affects the system of ideas and consist of sirih dalam carano (sirih leaves mindset of ethnic communities who respect in the container), complete wedding gowns to the Minangkabau costum, and relate to from head to toes, and food. Meanwhile, at the daily life of the community. the bride-groom’s house, the preparations are made to wait for the envoy who would 2. Marriage in Minangkabau pick the bride-groom up. customs When the envoy arrives, they convey With regard to the Minangkabau their pasambahan, which is communicated philosophy, the adat and Islam in in indigenous language and consists of Minangkabau has brought positive figures of speech, regarding to the purpose consequences in which Islamic teachings of their arrival. The pasambahan is carried are determined as the basic guidelines that out in stages: (i) declaring the envoy status,

International Journal of Research & Review (www.ijrrjournal.com) 402 Vol.5; Issue: 10; October 2018 Srimaharani Tanjung et.al. Revitalization of Manjapuik Marapulai Tradition in Minangkabau Marriage Customs who become the messengers who bringgifts pasambahan and ending the and who request that the giftswould be pasambahan, and adjustment. received, and (ii) telling the envoy’s Pasambahan as a characteristic of intention/mission. The manjapuik marapulai Minangkabau society reflects the value that requires a long time because the two parties is used as a role model for people’s lives should respond each other and in this case, which is known as the value of both parties would show that the families Minangkabau culture. According to they represent are not common people but Djamaris (2002: 64) the prominent values in people who hold the adat well and pasambahan are as follows; (1) the value of understand the pasambahan. The essence of humility. This is seen from the beginning of pasambahan is to pick the marapulai up, the addition. Spokesman (or spokesperson) who would be brought to the rumah anak the host greeted guests one by one by daro (bride’s house)and would be calling his customary title. This is marked as juxtaposed in the aisle (pelaminan). all the guests valued by the host, (2) the value of deliberation. Deliberation is used to 3. Pasambahan tribute decide on the spearhead who will be the The pasambahan is commonly spokesperson and the answers to be available in some kinds of ceremonies, such submitted by the spearhead, (3) the value of as death, pangulu inauguration, degree accuracy and accuracy. In this case, an award, and wedding, and has fine, high- interpreter must be careful and careful in quality of language which is rich of parables listening to what is conveyed by the and cultural values. Djamaris (2002: 51) interlocutor, (4) the value of obedience and stated that traditional speech is a speech compliance with the applicable customs. In used in traditional ceremonies that are addition, everything that is done must be in structured, organized, and rhythmic, and accordance with the applicable customs. associated with tambo (history) and origins One of the principal requests can be consisting of intention, respect, signs of approved if the request is in accordance greatness, and signs of glory. The with the applicable customs. pasambahan in manjapuik marapulai is a Pasambahan sebagai ciri masyarakat traditional speech delivered at a wedding Minangkabau mencerminkan nilai yang ceremony, that is, when the bride’s party dijadikan sebagai panutan bagi kehidupan comes to the bride-groom’s party and masyarakat yang dikenal sebagai nilai intends to ask for his party’s permission to budaya Minangkabau. Menurut Djamaris pick him up and to bring him to the bride’s (2002: 64) nilai yang menonjol dalam house. In this situation, there are long pasambahan, adalah sebagai berikut; (1) dialogues between the spokesmen of the two nilai kerendahan hati. Ini terlihat dari awal parties, who speak in turn. pasambahan. Juru sambah (juru bicara) tuan Subsequently, Djamaris (2002: 51) rumah menyapa tamu satu persatu dengan argued that the pasambahan has the menyebut gelar adatnya. Hal ini ditandai following structures: sebagai semua tamu dihargai tuan rumah, 1. The structure of the pasambahan (2) nilai musyawarah. Musyawarah sipangka (host) consists of opening digunakan untuk memutuskan juru sambah words, statements of tribute, submission yang akan menjadi juru bicara serta jawaban of intentions, ending tribute, yang akan disampaikan oleh juru sambah, confirmation, and temporary (3) nilai ketelitian dan kecermatan. Dalam suspension. hal ini, seorang juru sambah harus teliti dan 2. The structure of pasambahan sialek cermat dalam mendengarkan yang (guest) has the followings: opening of disampaikan oleh juru sambah lawan words, statements of tribute, delivery of bicaranya, (4) nilai ketaatan dan kepatuhan intentions, affirmations, answers to the terhadap adat yang berlaku. Dalam

International Journal of Research & Review (www.ijrrjournal.com) 403 Vol.5; Issue: 10; October 2018 Srimaharani Tanjung et.al. Revitalization of Manjapuik Marapulai Tradition in Minangkabau Marriage Customs pasambahan segala sesuatu yang dilakukan 2) At risk, if a tradition is used by people harus sesuai dengan adat yang berlaku. whose numbers are limited in the same Salah satu pokok permintaan dapat disetujui area; apabila permintaan tersebut sesuai dengan 3) Disappearance, the use of customs and adat yang berlaku. culture decreases in the amount of speech, so that the regeneration process B. Revitalization of manjapuik marapulai of customand tradition users from one oral tradition in Pariaman’s wedding generation to the next decreases and ceremony even disappears; The oral tradition of wedding ceremony 4) Dying, it is said almost dying if the may shift when a community collectively number of indigenous users and abandons the tradition although it has been speakers decreases so that they no descended from old generation. Therefore, longer hand down to the next efforts to revitalize the tradition is urgent in generation; order community is back to the habits of 5) Almost extinct, only a small number of friendliness. Young generations should be users speak their language; and taught how to respect their ancestor’s 6) Extinct, if customs and cultures no richness and to keep the continuation. The longer have native speakers, such researchers of oral tradition need to create a customs and cultures will become revitalization model to revive the tradition extinct. and the function of the cultural values and norms in the community (Sibarani, 2012: MATERIALS AND METHODS 292). In short, Minangkabau wedding The approach in the research was ceremony should be reconditioned or descriptive qualitativein which the data was reconceptualized for young generations. taken from the field. The research was Romaine (1995: 40) argued ten conducted in Padang Pariaman regency, factors for an urgent revitalization: West Sumatera Province and was focusing 1. Quantitative strength between the on the custom actors who were given tasks majority and minority groups; to pick the bride-groom up from his family. 2. Social class; The data sources were borth primary and 3. Religious and educational background; secondary [Lofland and Lofland (1984) in 4. Village/community patterns; Moleong (2005: 157)]. The primary sources 5. Loyalty to the homeland or to the land were taken from the custom speakers’ of birth; statements during the pasambahan in 6. Degree of similarity between language manjapuik marapulai ceremony. The majority and language minority; speakers may include: panghulu, ninik 7. Vast area of mixed marriage; mamak, bundo kanduang, those who have 8. Majority and minority attitudes; knowledge on Pariaman’scustoms,and 9. Government policy on language and government from tourism sectors. The language education; secondary were obtained from structured 10. Patterns of language use. and unstructured interviews, and from Adapted from Whaley (2003), passive participatory observations. Kinkade (1991), and Wurm (1998), Grenoble and Whaley (2006: 18) proposed DISCUSSION categories of language threats: Sibarani (2012: 294) argued that 1) Safe, a tradition is considered safe when there are three components in the oral generations still use the tradition in tradition revitalization, namely: resurrection daily life; or reactivation, management, and inheritance. The first component is intended for oral traditions that have become extinct

International Journal of Research & Review (www.ijrrjournal.com) 404 Vol.5; Issue: 10; October 2018 Srimaharani Tanjung et.al. Revitalization of Manjapuik Marapulai Tradition in Minangkabau Marriage Customs or do not function at all in the community; demands, especially to people who regulate therefore, such traditions should be the oral traditions at this time. Some reactivated. The manjapuik marapulai methods can be applied to revitalize the tradition still exists although it is differently manjapuik marapulai tradition as shown in carried out, for example from longer period the followings: of time in the past to be a relatively shorter 1. Managing the training for youths time for efficiency today. To instill a discipline is difficult, but With reference to the first if there are cooperations among youths, component, the revitalization is applied by elders, and coaches, the disciplinecan be the following methods: sought. During training, the proper time- 1. Socializing Minangkabau culture in management would not interfere the schools participants’ school schedules. Education is acceptable for all levels 2. Public promotion of age, culture, and communities and People require pasambahan tradition schools are a kind of systematic efforts and to promote such tradition, competitions which can be used for socializing the must be held and public promotion in Minagkabau traditions for school students. relation to the competitions must also be There is a lesson which is called Budaya brought into public. Youth organizations Asli Minangkabau (Minangkabau native must be involved in the traditional events culture), or abbreviated as BAM, which is since they are hoped to maintain the categorized as local-based contents and continuation of the adat tradition. stresses the importance of Minangkabau 3. Stimulate youth in the wedding proverbs, moral teachings, among others. tradition, especially the manjapuik 2. Re-functioning the process of the marapulai. manjapuik marapulai tradition The cases in some areas in Pariaman In general, the manjapuik marapulai show that people are more concerned with tradition involves elders and the youths uang japuik (money of picking-up) rather prefer sitting outdoors. Such conditions than the traditional process of bride-groom must be changed and youths should also be picking-up. The change makes the process involved in order they get knowledge from of manjapuik marapulai merely a delivery the tradition. When they take part, they of money and other demandsbut does not learn the procedures and their refer to the traditional process. Therefore, implementation. the roles of the local adat leaders are to The third component is the inheritance of straighten and re-function the changing oral traditions in which the component views. requires system which is applied by several 3. Establishing youth organizations methods as shown in the followings: The youth organizations are intended 1. Radio broadcasting on customs and to instill a spirit of love to Minangkabau culture. culture like pasambahan and its procedures. 2. Local TV shows on Questioning Today, Minangkabau youths do not customary events through local understand their culture and only focus on television media. education and work. It is hard, then, to 3. Advertisements on how to love imagine if someday the tradition can not be Minangkabau culture. inherited even though the pasambahan is 4. Making inventory required in the traditional events. The The points in (1) to (3) are related to youth’s roles are important in the training of inheriting methodsthat are specifically tradition. directed to public who love their cultural The second component, that is, richness. The points should be consistently management, is related tocommunity and continuously available. Meanwhile, the

International Journal of Research & Review (www.ijrrjournal.com) 405 Vol.5; Issue: 10; October 2018 Srimaharani Tanjung et.al. Revitalization of Manjapuik Marapulai Tradition in Minangkabau Marriage Customs point in (4) is concerned with data recording Minangkabau culture, and conducting and data collection which are relevant to inventories. manjapuik marapulai tradition; the two kinds of data can be properly archived. REFERENCES CONCLUSION  Amir, M.S, 2011. Adat Minangkabau: Pola The manjapuik marapulai tradition dan Tujuan Hidup Orang Minang. Jakarta: is closely related to an understanding of Citra Harta Prima. moral values which are based on the  Djamaris, Edwar. 2002. Pengantar Sastra Lisan Minangkabau. Jakarta: Yayasan Obor traditional teachings in accordance with the Indonesia. Minangkabau philosophy. The revitalization  Edward B. Taylor. 1887. Primitive Culture: model for such tradition has three Research into Development of Mythology, components, namely, resurrection or Phylosophy, Religion, Art, and Costum. reactivation, management, and inheritance. New York: Henry Holt. In connection with the first component,  Grenoble, L. A. & Whaley, L. J. 2006. some efforts are to socialize Minangkabau Saving Languages: An Introduction to culture in schools, to re-function the process Language Revitalization. New York: of manjapuik tradition, and to form youth Cambridge University Press. organizations. The second component is  Lofland, John and lyn H. Lofland. 1984. concerned with providing training for Analyzing Social Setting: A guide to youths, promotingculture among youths and Qualitative Observation And Analysis. involving them in the cultural real Belmen Cal: Wadsworth Publishing Company phenomenon in manjapuik marapulai  Moleong, Lexy J. 2005. Metodologi tradition. The final component can be Penelitian Kualitatif. Bandung: Remaja carried out by means of radio broadcasting Rosda Karya about Minangkabau customs and culture,  Romaine, Suzanne. 1995, Bilingualism questions and answers (QA) by radio and (Second Edition) Oxford: Blackwell. TV programs, and spreading  Sibarani, Robert. 2012. Kearifan Lokal: advertisements, the calls to love Hakikat, Peran, dan Metode Tradisi Lisan. Jakarta: ATL

How to cite this article: Tanjung S, Sinar TS, Nasution I et.al. Revitalization of manjapuik marapulai tradition in minangkabau marriage customs. International Journal of Research and Review. 2018; 5(10):400-406.

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International Journal of Research & Review (www.ijrrjournal.com) 406 Vol.5; Issue: 10; October 2018 Srimaharani Tanjung et.al. Revitalization of Manjapuik Marapulai Tradition in Minangkabau Marriage Customs

International Journal of Research & Review (www.ijrrjournal.com) 407 Vol.5; Issue: 10; October 2018