A Brief Description of Sikh Marriage in Medan

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A BRIEF DESCRIPTION OF

SIKH MARRIAGE IN MEDAN

A PAPER

DESWINTA PARAPAT REG. NO : 092202066

DIPLOMA III ENGLISH STUDY PROGRAM FACULTY OF CULTURE STUDIES

UNIVERSITY OF NORTH SUMATERA MEDAN

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Approved by Supervisor,

NIP. 19600122198601 1 001

Drs. Umar Mono, Dipl.Tran,M.Hum

Submitted to Faculty of Culture studies of Sumatera Utara

In partial fulfilment of the requirements for DIPLOMA (D-III) in English.

Approved by,

Head of English Study Program,

Nip. 19521126 198112 1 001 Dr.Matius C.A Sembiring, M.A

Approved by the Diploma III of English Study

Faculty of Culture Studies, University of Sumatera Utara As a paper for the Diploma (D-III) Examination

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Accepted by the board of Examination in partial fulfillment of the requirement for the D-III of english Department, Faculty of Culture Studies, university of

Sumatera Utara.

The Examination is held on:

Faculty of Culture studies Dean,

NIP.19511013197603 1 001 Dr. Syahron Lubis, M.A

Board of examiners: Signed

1) Dr. Matius. C.A sembiring, M.A (Head of English Study Program) 2) Drs. Umar Mono, Dipl. Tran, M.Hum (Supervisor)

...

3) Dra. Persadanta Br Karo, M.Hum (Reader)

... ...

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AUTHOR DECLARATION

I am DESWINTA PARAPAT, declare that I am the sole author of this paper. Except where references is made in the next of this paper, this paper 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.

Signed: Date :

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COPYRIGHT DECLARATION

Name : DESWINTA PARAPAT

Title of paper : A BRIEF DESCRIPTION OF SIKH MARRIAGE IN MEDAN

Qualification : D-III/ Ahli Madya Study Program : English

I am willing that my paper should be available for reproduction at the discretion of the The Librarian of Diploma III English Study, Faculty of Culture Studies, University of Sumatera Utara on the understanding that users are made aware of their obligation under law of the Republic Indonesia.

Signed: Date :

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ABSTRAK

Kertas karya ini berjudul A BRIEF DESCRIPTION OF SIKH MARRIAGE INMEDAN. Kertas karya ini mendeskripsikan tentang pernikahan etnis Sikh yang berada di Medan. Pernikahan ini dibagi atas tiga bagian, yaitu: pra pernikahan (sagan, cuahra, telcera dan mehndi), medium (Lady sangeet dan milni), dan akhir pernikahan. Sikhn memiliki simbol dan tempat ibadah untuk mengindentifikasi mereka dengan etnis yang lainnya. Kertas Karya ini berisikan tiga puluh empat halaman metode yang digunakan untuk menyimpulkan data adalah metode penelitian lapangan. Berarti yang dijadikan sumber data adalah beberapa informan yaitu anggota masyarakat Sikh yang berkompetensi dalam hal adat istiadat etnis Sikh.

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ABSTRACT

The title of this paper is A BRIEF DESCRIPTION OF SIKH MARRIAGE IN MEDAN. This paper describes about the process of marriage ceremony of Sikh in Medan. The marriage ceremony is divided into three stages: The ceremony before marriage are sagan, cuahra, telcera and mehndi. The wedding ceremony (lady sangeet and milni), and the ceremony after marriage. Sikh have symbols and house of worship to identifiers of a Sikh. This paperconsist of thirty-four pages. The methods that used to conclude the data is field research. It means, the source data of the data are some informants, there are some people of Sikh that have competent in custom of Sikh ethnic.

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ACKNOWLEDGEMENT

First of all, the writer would like to thank to Almighty God who blesses and guides the writer in writing this paper until the end. This paper is written to fullfil one of the requirement in order to achieve the degree of Diploma III at Faculty of Culture Studies, University of Sumatera Utara.

The writer wishes to deliver her deepest gratefuness especially to:

1) Drs. Umar Mono, M.Hum the supersvisor, for his great patience, advice, guidance, support, encouragement, and valuable time in completing, and correcting the paper.

2) Dra. Persadanta Br Karo, M.Humthe reader, for his great patience to read and correct this paper.

3) Dr. Matius C.A Sembiring, M.A the Academic Consultant, also Head of English Study Program, for his great advise.

4) Dr. Syahron Lubis, M.A, the Dean of Faculty of Culture Studies, University of Sumatera Utara. To all the lectures of the Faculty of Culture Studies whom the writer can not mention one by one. All off you have some parts in finishing this paper.

The best gratitude and deepest appreciations are addressed to my beloved parents, T Parapat and H br simanungkalit for their advise, material support, time, and attention to accomplish the writer’s education, and also to the writer’s beloved

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The writer would like to give thanks her best friends Emi, Sisca, and Anggie. Although our small group if not active now, but our togetherness still active in our deepest heart.

Finally, the writer will accept the suggestion and criticism from the readers because the writer realizes that this paper is not perfect. The writer wishes this paper be useful to all of the readers and all people who it.

Medan, 11 july 2012 The writer

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TABLE OF CONTENTS

AUTHOR’S DECLARATIONS... i

COPYRIGHT DECLARATION... ii

ABSTRAK... iii

ABSTRAC... iv

ACKNOWLEDGEMENT... v

TABLE OF CONTENTS... vii

1. INTRODUCTION 1.1 The Background of the Study... 1

1.2 The Problem of the Study... 3

1.3 The Scope of the Study... 3

1.4 The Objective of Study ... 3

1.5 The Reasons for Choosing the Topic ... 3

1.6 The Methods of the Study... 3

2. A BRIEF DESCRIPTION OF SIKH 2.1 Society... 5

2.2 Sikh Belief ... 6

2.3 Guru is Sikh Belief... 6

2.4 Sikh House of worship……... 7

2.5Symbols of Sikh Beliefs... 9

2.6 Sikh Scriptures... 12

2.7Marriage... 13

2.8 Ceremony... 14

3. SIKH MARRIAGE 3.1 Sagan (visiting the family of bride future in-law)... 15

3.2 Cuahra (engagement)... 16

3.3 Telcera (to bathe)... 17

3.4 Mehndi ... 19

3.5 Lady Sangeet... 20

3.6 Milni………... 21

3.7 To The temple (Gurdwara)…... 22

3.8 Visiting the Family of the Groom... 29

4. CONCLUSION AND SUGESTION 4.1 Conclusion... 32

4.2 Suggestion... 32

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ABSTRAK

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ABSTRACT

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1. INTRODUCTION 1.1 The Background of the Study

Indonesia is classified to the public community that is diverse. Indonesia reflects the plurality of ethnic diversity which can be seen from the indigenous communities such as Java, Mandailing, Toba, Minangkabau, Madura, Malay and so on. In addition, the presence of foreign nations from outside of Indonesia as well as China, India, Arab and European ethnic groups adds the diversity of Indonesia. The presence of a foreign nation is due to the Indonesian archipelago was once a haven trade one of the nations of China, India, Arab. One of the foreigners who came to Indonesia, namely the people of India. Indian community in Indonesia has sub groups: Punjabi, Tamil, Sindhi, Telegu, Gujarati. In Indonesia, the ethnic Punjabi, not only in one area but spreading to many areas. The Punjabi generally scatter in the area of Java such as Jakarta, Bandung, Yogyakarta, Surabaya and in Sumatera Utara such as Medan, Binjai, Tanjung Balai, Bukit Tinggi, and range.

In MedanPunjabi also scatter to every related area such as Marelan, Marendal, Polonia, Tengku Omar, and Sari Rejo. The Punjabiof Medan live in areas, mostly Sari Rejo. Generally Punjabi is Sikh. Sikh literally means a disciple or follower. Sikhs are the disciples of their founders and the followers of Guru Nanak's teachings. Sikh teachings are part of Hindu religion founded in the 16th century in Punjab. Guru Nanak Sikh teachings are carriers. Guru Nanak took the best of Hinduism and Islam then combine the two religions, thus forming the Sikh teachings. Of the two religions, Sikhs follow the teachings of the theology of

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Islam that is the religion of one God and the faith to believe in Allah the Almighty and prohibit the use of idols. In addition, Sikhs follow the teachings of the Hindu ritual of the influence of Hindu tradition is very strong. Punjabi who hold the doctrine does not eliminate the Sikh identity. Barth(1969: 12)saysthateachethnicgrouphasits ownculturalcharacteristics.

Barth(1969: 29)says that a communitycanbe regarded asan ethnicgroupat least ithas the characteristicsinherent inthe group,as well asdistinguishingfeatures oftheothergroups. this canbe seenfromthe particular characteristicsof ethnicSikhswhoownthebig andburly, tall, long hairandbeard, andwearing asorbanon his head

Sikh ethnic cultural traditions can be seen from the traditions of Sikh religious ceremonies. The most interesting religious traditional ceremonies held ethnic Sikhs is the marriage ceremony Anand Karaj. Ethnic Sikh marriage ceremony is unique and different from the marriage ceremony other ethnic Indian descents residing in Medan. Through which the marriage ceremony is divided into threestages:

1) Pre-marriage ceremony, that is allcustom, rules, ideas, andallordinancesadoptedbeforemarriagetakes place.

2) When the marriage ceremony, the ceremony's most peaks in the series of customs and ceremonies of marriage. Inauguration of the marriage is by each party individually or family.

3) After the marriage ceremony,manner release party for the bride is performed by reuniting the family.

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1.2 TheProblems of the Study

Based onthe background above, the problem of study is how the processes of the Sikh Marriage in Medan are?

1.3The Scope of the Study

The scope of the study is about customs and manner of the Sikh marriage in Medan.

1.4 The Objetive of the Study

The object of writing this paper is to describe the process of the Sikh marriage in Medan. .

1.5 The Reasons for Choosing the Topic

To provide knowledge about ethnic Sikhs as one the cultural diversity found in Indonesia especially in Medan. Sikh marriage has a unique ceremony. That is one of reason to state that it is very interesting to be written and spreaded to the people whoever want to know about it.

1.6The Methods of the Study a) Library research

Library research is done to get the information in solving a problem, to fulfill an academic assignment or for our own purpose. This method is used to find a certain data by collecting some books that connected with Sikh marriage and customs of Sikh cultural.

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b) Field research

Field research is a way of unearthing that information. It is used by observe to the place and interviewing the people who know the problems about Sikh marriage in Medan and the process of ceremony by writing in the paper.

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2. THE BACKGROUND OF SIKH 2.1 Society

Ethnicity is a class of people who are bound by the identity or unity of consciousness and culture.Koentjaraningrat (1989: 154) says that a social group or entity that has a system of human interaction, the system of norms, which regulate the interaction of a sense of continuity and a sense of identity that unites all participant and has its own system of leadership. Barth (1969: 12) says that each ethnic group has its own cultural characteristics. Barth (1969:29) says that a community can be regarded as an ethnic group at least has the characteristics inherent in these group, as well as distinguishing features of the other groups. This can be seen from the particular characteristics of ethnic Sikhs is owned by big, burly, tall, long hair and beard, and wearing the Sorban in his head.

2.2 Sikh Beliefs

A Sikh (English pronunciation: / si:k/ or /sɪk/; Punjabi: sikkh [sɪkkʰ]) is a follower of Sikhism. It primarily originated in the 15th century in the Punjab region of South Asia. The term "Sikh" has its origin in Sanskrit term (śiṣya), meaning "disciple, student" or (śikṣa).

A Sikh is one who follows the Sikh religion. The word Sikh means disciple or learner. Sikhism is a divinely revealed religion founded by Guru Nanak (1469-1539). A sikh believes in the teachings of the ten Sikh Gurus, the Guru Granth Sahib (The Sikh holy scripture), and in no other religion. A pious Sikh endeavors to live up to the principles, ideals and the code of conduct as described in the Guru Granth Sahib.

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Guru Nanak laid down the foundation of Sikhism and over a period of about 239 years, the ten Sikh Gurus developed it into a universal faith. The Sikh beliefs are a product of their practice, preaching, and sacred writings.

a) One God

Sikh believe in one God; the sole creator of the universe. God is eternal, omnipotent, omnipresent, fearless, without enmity, is not incarnate, is not born and does not die, is self-illuminated and is without shape or form.

b) Equality

The Sikh believe in the equality of all human beings and stress gender equality. The first Guru, Guru Nanak gave equal status to women, stating that women can not be inferior to men as they give birth to emperors,

Kings, queens and scientists. c) Kirat (work)

The Sikh faith teaches that one should earn a living by honest means. One should not take what rightfully belong to others.

d) Wand Chhakna (sharing)

Sharing your earnings with the poor and needy is a fundamental principle of Sikhism.

e) Sewa (service)

Sewa means service to humanity regardless of religious or political affiliation. f) Non-violence

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g) Simran (meditation)

Simran is remembering God and repeating the holy name “satnam-waheguru, satnaam-waheguru.” Simran helps one to get closer to God and brings peace of mind.

h) Wellness of the entire human race

sikh, in their daily prayer, wish for the wellbeing of humanity. Guru nanak says, : Nanak naam chardi kala tere bhane sarbat da bhalla”.

i) Self discipline

Sikh are expected to be able to control passion (Kaam), anger (karodh), greed (Lobh),materialistic attachment (moh), and ego (hankaar)

2.3Guru is Sikh Belief

TheTenGuru whoare respectedby theSikhs, namely: 1) Guru Nanak Dev Ji (1469-1539)

Guru Nanak, the founder of Sikhism, was born in Talwandi, since called Nankana Sahib (now in Pakistan). Guru Nanak had extraordinary foresight. He was always ready to help the poor and feed the hungry

2) Guru Angad Dev (1539-1552)

Guru angad dev was the scond Guru. He improved the script called Gurmukhi (from the mouth of the guru) for writing Punjabi and all of the Gurbani (Guru writings)was written in Panjabi. Guru Angad himself taught Panjabi to his followers.

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3) Guru Amar Das (1552-1574)

Guru Amar Das, the third guru, believed in and preached the equality of humanity. Guru amar dasd sent many missionaries far and wide to spread the teachings of guru nanak.

4) Guru Ram Das - Guru 1574-1581

The standard Sikh marriage ceremony known as the Anand Karaj is centered around the Lawan, a four stanza hymn composed by Guru Ram Das ji. The marriage couple circumscribe the Guru Granth Sahib ji as each stanza is read. The first round is the Divine consent for commencing the householders life through marriage. The second round states that the union of the couple has been brought about by God. In the third round the couple is described as the most fortunate as they have sung the praises of the Lord in the company of saints. In the fourth round the feeling of the couple that they have obtained their hearts desire and are being congratulated is described.

5) Guru Arjan Dev - Guru 1581-1606

He compiled the Adi Granth, the scriptures of the Sikhs, and wrote the Sukhmani Sahib. To make it a universal teaching, Guru ji included in it hymns of Muslim saints as well those of low-caste pariah saints who were never permitted to enter various temples.

6) Guru Har Gobind - Guru 1606-1644

He was born in 1595. He was the son of Guru Arjan Dev and was known as a "soldier saint," Guru Hargobind Ji organised a small army, explaining

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thatextreme non-violence and pacifism would only encourage evil and so the principles of Miri-Piri were established.

7) Guru Har Rai (1644-1661)

The seventh Guru, Guru Har rai was gentle and kind hearted. He opened a hospital where medicines and treatments were given free. Even Prince dara Shikoh, the eldest son of Emperor Shah Jahan, was healed by his medicines. 8) Guru Har Krishan (1661-1664)

To the Sikhs he proved to be the very symbol of service, purity and truth. The Guru gave his life while serving and healing the epidemic-stricken people in Delhi. The young Guru began to attend the sufferers irrespective of cast and creed. Particularly, the local Muslim population was much impressed with the purely humanitarian deeds of the Guru Sahib and nicknamed him Bala Pir (child prophet).

9) Guru Tegh Bahadur - Guru from 1664 to 1675

He established the town of Anandpur. The Guru laid down his life for the protection of the Hindu religion, their Tilak (devotional forehead markings) and their sacred (janeau) thread. He was a firm believer in the right of people to the freedom of worship. It was for this cause that he faced martyrdom for the defence of the down-trodden Hindus.

10) Guru Gobind Singh (1675-1708)

Guru Gobind Singh was the last Guru of the Sikh. He created Khalsa and called it Akal Purkh ki Fauj (Army of God). He first baptized five Sikh who offered to give their live for their faith. Then, he asked them in return to baptized

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him. After the ceremony, guru gobind rai became Guru Gobind Singh. Many more men and women were initiated.

2.4Gurdwara (The Sikh house of worship)

The word Gurdwara literally means Guru’s home. It is a place of worship for the Sikhs. Guru Nanak held the very first prayers of Sikhism at his home in Kartarpur. Many gurdwaras have been built at important Sikh historical places in the memory of the events that occurred there. The most significant gurdwara is Hari Mandar Sahib better known as Golden Temple, in Amritsar.

The gurdwara building usually consists of two separate halls, one for prayer (Congregation Hall) and the other for Langar. Some gurdwara use one hall both Kirtan and Langar for lack of space. Gurdwaras promote teaching punjabi, religious education, music and physical activities.

The Guru Granth sahib Ji is the focal point of the prayer hall and is placed in a prominent site. As a mark of respect to the Guru, everyone must take off their shoes, wash their hands and cover their heads before entering the prayer hall. One then walks down towards the altar and bows in front of the guru granth sahib. Generally, a voluntary offering of cash is made at this time. Then, one sits on the carpet facing the Palki (altar) on which the Guru Granth Sahib Ji is placed.

All religious gatherings conclude by reciting an Ardas, the main Sikh prayer, seeking the Guru’s blessing; and a random reading of the Guru Granth Sahib, which is also known as Hukam. The Hukam is regarded as the “order of the day” to be followed by the congregation. Then, Karah Prashad (sweet pudding made from flour and sugar) is served to the congregation.

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The congregation sits on the floor or chair and is served a free meal. Langar is donations of the congregation. Food is strictly vegetarian and all are welcome to eat regardless of their religion, caste, creed, color or social status.

Gurdwara usually employ a Granthi (a learned Sikh) to recite scriptures and to perform religious ceremonies. The Gurdwara is open to people of all religious. Visitors are encouraged.

2.5 Sikh Symbols

EkOnkar is the symbol that represents the "One Supreme Reality" or "One God." This fundamental teaching of Sikhism, that there is only one Essence or one reality that sustains all is paramount to the understanding of Sikh beliefs.Ek Onkar means "God is One." The symbol is an emblem of the Sikh religion and is found on Gurdwaras (Sikh temples) around the world. The symbol has some resemblance to the Sanskrit OM as seen in the Hindu religion. Ek Onkar forms the cornerstone of Sikh belief in the unity and oneness of God.

There is but one God. Truth by name, the creator, all-pervading spirit, without fear, without enmity. Whose existence is unaffected by time, who does not take birth, self-existent, who is to be realised through his grace. Swami

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Vivekanand says,”Onkar is the most holy word of the Vedas". A symbolic word meaning the Supreme Being, the Ocean of Knowledge and Bliss Absolute".

In the symbol the sword to the left represents truth, and the sword to the right represents the willingness to fight for what is right- dharma (religion). The circle in the middle denotes the one God, never beginning and never ending.

The Khanda represents knowledge of God, the Chakkar represents the eternal nature of God and oneness of humanity, the two swords represent Miri (political sovereignty) and Piri (spiritual sover

2.6 Sikh Scriptures

Definition scripture is a sacred, solemn, or authoritative book or piece of writing. Any book or body of writing, especially when regarded as sacred by a particular religious texts. Religious texts, also known as scripture, scriptures, holy write or holly book, are the texts which various religius tradition consider to be sacred, or of cental importance to their religious tradition. Many religions and spritual movements believe that their sacred texts are divinely or supernaturally revealed or inspired.

The Guru Granth Sahib (Adi Granth) is the Sikh Holy Scripture. The fifth Guru, Guru Arjen Dev compiled Adi Granth is famous for, the holy book of the Sikh religion. Scripture is then declared to be the Guru Granth Sahib by Guru Gobind Singh. The holy book contains the teachings of the sacred in the original form written by the Sikh Guru himself. The Guru Granth sahib is written in poetic form and contains the philosophy of Sikhism.

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The basic Sikh principles contained in the Guru Granth Sahib are love of God and mankind, community service, gender equality, honest living and tolerance of other religions. Honest living is the best form of worship in Sikhism.

Whatever advice or religious instructions Sikhs need, they can find it in this sacred scripture. It is traditionally seated on a Palki (decorated seat), which is kept on a Takhat (raised palform) at a prominent place in the Gurdwara (Sikh house of worship). It is covered with richly embroidered cloth called romalas. Above it is a colorful Chaandani (canopy)

2.7 Marriage

Marriage is a social institution that can demonstrate that the civilized society, it means that there are rules that have become the customs in regulating human behavior in relation to marriage. Soerojo (1987:122)says,“marriage is a very important event in the association in the community because it's not just about marriage and binds women and men who became the bride of course, but their respective families. Marriage is a fundamental principal of human life because marriage is a matter that justifies the agency relationship between the opposite sex and marriage is a law in public life”.

Irawati (2004:17) says that a marriage is a bond between the inner and outer man with a woman as husband and wife in order to establish a family or household of the blessed and eternal. G. Singh (1969: 67) says that marriage is not only to augment the family members and not merely for the pleasure but marriage is as an opportunity to receive training in the encounter to God Almighty.

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2.8Ceremony

The ceremony is an act carried out by customs or religious sanctity or reverence that marks an event. Koentjaraningrat (1977: 241) says that the ceremony is a system of activity or course of action is styled by custom or law in the community associated with a variety of events that remain are typically occurs in the community concerned.Koentjaraningrat (1977:243) says that The religious ceremony is a ceremony that is sacred, in a series of events related to a religious system which is based on the teachings of the belief systems that exist within the religion. This ceremony is also to intensify the spirit of solidarity and lead to life in a society that takes place repeatedly and at any given time.

Suyono (1991:369) says that ceremony as system activity or series of actions organized by custom or law society concerned while traditional ceremonies associated with the interests of indigenous communities. Based on expert opinions above it can be concluded that the ceremony is universally serve as an activity to reawaken the spirit of social life that takes place between members of the community repeatedly and occur only at certain times only.

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3. SIKH MARRIAGE

3.1 Sagan (visiting the family of bride future in-law)

Sagan is the meeting both of the bride and groom, the man's family would come to the residence and ask for consent from the families of women in the pairing that occurs between two children.Thefamiliesmeetingaimstostrengthen the relationshipof twofamilies.Thisagreementmarksmadebythe motherof mengoingoffCuni(shawl) isworn bythe womanandreplace itwith ashawlthathe brought. Cuni(shawl) isdirectlyappliedtothe brideas asign of approvalfromtheir respectivefamilies.The arrival ofthegroupof mento the residence ofthewomendeliveryas asign of approvalinthe engagement willtake.

1) Cega is the Sikh traditional wedding dress for the bride.

2) Jewelry or rings applied by the female parent of the boys to the bride. 3) Fruits and sweet foods (sugar cubes or candy).

After the ceremony agreement (sagan) is completed by both parties then the family can determine and set the wedding day. Based on the teachings of Sikhism in determining the day of the marriage is not based on a good day or bad day but who are chosen based on consensus and consent from their families groom candidates and women.

3.2 Cuahra (engagement)

Even if done at the residence of the young man should be no requirement that it be done by the family of the man. Requirements can not be done is there meat in the home. Granth Sahib Ji is taken directly from Sikh gurdwara (Sikh temples) to the residence of the bride by leading the teachings of Sikhism

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(Granthi /giani). Guru Granth Sahib Ji to the Sikh community is sacred. Therefore, each held a ceremony to be in compliance.

This engagement is usually done two or three days before the marriage performed. This is a re-engagement meetings as well as an agreement between both parties the prospective groom to the bride's family.As a sign ofthisagreementthenthewoman's familytookdelivery ofwhich contains:

1) Repia(coin/oldcoins) as a signapplication.

2) Wedding ringsarefitted withthe fatherorguardianofthe girltothe groom. 3) Sweets fruit (sugar cubes orcandy).

When the ceremony is held then a granthi will open the holy book Sri GuruGranth SahibJi and each of the relatives and families of the bride will begin the ceremony to pay homage and prostrate required to scripture Sri Guru Granth Sahib Ji and must cover their heads before paying tribute to the book holy Sri Guru Granth Sahab Ji.Then will begin reading the Granth ardas (prayers) are read from this scripture. After that, the father of the groom will give rumallah or cloth as a cover for the Sikh holy book Sri Guru Granth Sahib Ji. At the end of the reading ardas (prayers) are recited by granthi the female family party will provide and open basket containing the red bundle. In the bundle of red cloth, there are also tucked into candy and a repia (old coin) which is then given by the father of the bride to the wedding male candidates. Usually in this ceremony garland(rumala) to Sri Guru Granth Sahib Ji and prospective groom by the father of the bride. The ceremony ended with the division of karah parsad the sacred dish made of flour, cow oil, and sugar to the people who attended the ceremony.

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3.3 Telcera (to bathe)

Ceremony is performed after the completion cuahra (engagement). Preparations made at the residence of each Sikh bride before the marriage ceremony is called Telcera, telcera a bathing ceremony the bride before the implementation of marriage.This ceremony is also known by the term telcera.

The ceremony is usually first performed by the bride. After the ceremony at the residence of the women completed the ceremony will be followed by a prospective bridegroom at the home of a man. Telcera ceremony was conducted at the residence offered each bride's family both men and women as well as relatives of the bride and groom each had a role in performing the ceremony telcera.

This ceremony can only be done by women who are married and unmarried girls not allowed to powdery offered the bride and groom. As for the materials used in this telcera ceremony are: sugar, cowoil, cooking oil, herbal powder, and thered thread.

In performing the ceremony telcera (menepung tawari) side of the family of each of the first bride to wear a red thread as a sign of kinship. When the ceremony is held then the bride and groom both men and women, and under his feet was a decorative art that comes from coconut and flour that has been colored with a variety of colors. Then each of the relatives of each family of each bride and groom begin to carry out this ceremony is to use the materials provided and oil rubbed beef, edible oil and herbal powder turns to the bride's head as well as to bribe him with sugar. The first bribe him with sugar bride is the mother of the

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bride and groom respectively, followed by relatives and family who are married (especially by women).

When each of the relatives and families of the bride and groom completed the ritual menepung tawariwas offered the bride's mother would collect colorful decorative arts that are stirred by hand to blend into one color and the color of the decoration in the end it will stick to the hand of the mother's wedding.

Then the mother and groom will put his hand into the wall at the outer door of the house and label them so that the color patches of the mother's hand imprint on the wall of the house door. This ceremony illustrates the joy of the family of the bride and groom on a marriage that will be carried out by each bride. 3.4 Mehndi

Mehndi is another traditional exciting pre wedding ceremony. In India, a lot of emphasis is given on customs and rituals. Indian people are ardent lovers of beauty and elegance. This is what reflects in the Mehndi ceremony before marriage. Mehndi ceremony has been prevalent since ages and forms such an integral part of the wedding ceremony that it cannot be imagined without it. Furthermore, Mehndi is one of the sixteen adornments of the bride and her beauty is incomplete without it.

Mehndi ceremony usually takes place just before marriage. According to the ritual, the bride does not step out of the house after this ceremony. Mehndi ceremony is essentially organized by the family of the bride and is usually a private affair which takes place in the presence of friends, relatives and family members. However, the scale of the ceremony depends upon individual choice.

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Some people celebrate it with great pomp and show. Sometimes, the Mehndi ceremony resembles another sangeet ceremony.

Nevertheless, during the ceremony, turmeric paste is applied on bride's face, feet and hands. After this, the Mehndi application begins. For applying Mehndi to the bride, a skilled Mehndi expert is called. He applies Mehndi on bride's hands, arms, feet and legs. Traditionally, the Mehndi applied to the bride was obtained by drying the leaves of the Henna plant. Nowadays there are various types of Mehndi designs available in the market. Some of the popular Mehndi designs include Arabic Mehndi, Rajasthani Mehndi, Crystal Mehndi, Tattoo Mehndi, etc.

This also points towards the fact that Mehndi has become more of an accessory. However, no matter whatever might be its form, it is still an essential element of the bride. According to popular belief, the darker the color of the Mehndi, the more her husband will love her. As a tradition, the bride is not allowed to work in her marital house till the time her Mehndi does not fade away. This ceremony is primarily a women function, which takes place amidst musical beats of Dholak, with women singing traditional songs for a prosperous marital life of the bride.

3.5 Lady Sangeet

A sangeet is a Sikh ceremony prior to the wedding. This event takes place two or three days before a wedding in a Banquet Hall or if a small affair, then at home. Ladies are the only people to take part in the event. Some men are present if they are close to the bride or groom. During this event ladies will sing

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traditional Indian songs, and joke around with guests. This event is also like a dinner and dance, because there is a lot of dancing and lots of food in banquet style.

The Sangeet includes a good-natured ribbing of the couple's in-laws. Some Indian instruments like the dholki accompany the joking. The dholki is like a two-sided drum. The ceremony is also a good time for the wedding guests to get acquainted with each other.

Sometimes the bride and groom will choose to hold a separate Sangeet to Ladies' Sangeet. At this Sangeet both men and women can participate. It is a joyous occasion where the family and friends of the couple perform dances to celebrate the upcoming wedding.

3.6 Milni (welcoming ceremony)

Marriage is sacred and holy book of Sikhs Sri Guru Granth Sahib ji is the sanction. Sikh marriage customs or anand Karaj usually done in the Gurdwara (Sikh temple) and Sri Guru Granth Sahib ji should be placed in front of the sangget (followers of Sikhism)

Sikh marriage ceremony is usually performed in the morning. Usually the group of women come first.This is because of the welcoming ceremony the bride's entourage made (especially boys) to welcome the entourage of the groom. The procession is called milniwelcoming ceremony. A group of party men to come it will be greeted by an entourage of women in front of the Gurdwara while accompanied by the singing greatness waheguru (God) and the strains of traditional musical instruments of India.

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Whenthe twogroupsfacing each other, and one of thedelegatesbeforeeach grouptook a step forwardby giving thegreeting “Sat Sri Akal." with both hands clasped on his chest. After that the father or guardian both of the bride and groom give each other gifts and delivery of each other's arms. It aims for closer ties between the bride's family.

3.7 To the Temple (Gurdwara₎

After the ceremony milni (welcoming ceremony) has been completed then all of the wedding party entered the Gurdwara.When entering the Gurdwara, all the entourage of each bride and groom must first wash (wash feet) and are required to cover their heads and prostrated in front of the Sikh holy book Sri Guru Granth Sahib ji to pay their respects and give offerings.

This mating process takes place accompanied by religious songs that contain praise of the greatness of the name waheguru (god). After that, the groom will enter the Gurdwara which was accompanied by a boy (son of the sister of the groom). Usually sera (face veil) worn by the groom will be opened immediately at the time.

The entry of the groom will be followed by the bride's brother, who was accompanied by the brother of the bride. After completion of the religious songs accompanied by the bride and groom are welcome to sit cross-legged facing together in front of Sri Guru Granth Sahib ji and the bride sits to the left of the groom. Group of the bridal party sat cross-legged behind them. However, men and women when in the Gurdwara should be separated seat, a man sitting on the right side and women sit on the left.

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Usually who chaired the process of marriage is a granthi or an expert on Sikh teachings. Implementation of this marriage started with ardas (prayer) in advance. Ardas (prayer) is performed for all the ceremonies performed related to Sikh teachings or the daily life of Sikhs is not perfect if not included with ardas or prayers, namely: "if want to make something work, let notified to the Lord". As for the prayers (ardas) from Sikh teachings are:

1)When considering the God Almighty then remember Guru Nanak. 2)Then remember Guru anggad , Guru Armardas and Guru Ramdas. 3)Remember Guru Arjan, and har har Gobind Rai.

4) Let us remind that the sacred Har Krishan that can give us a view to relieve distress.

5) Let us remind Teg Bahadur, the nine treasures will come to us. 6) We hope they all help us everywhere.

7)We hope that the holy Guru Gobind Singh, our officers and soldiers guard the safety of religion, helping us anywhere.

8) Always adhere to the teaching of Sri Guru Granth Sahib ji and pray to god. Then all the followers of the Sikh name "waheguru".

9)Five beloved, four sons, who received forty happy and obedient and loyal, and remember his deeds and berdoa to God and the name of "waheguru".

10) Remind them of men and women to always remember God, to contribute to the poor would use his sword to agama and state and prayed to God and the name of waheguru.

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11) They are willing to sacrifice his life for his religion, piety and remember to pray to God and the name of waheguru.

12) Remember to always be patient and pray to the Lord's name and said 'Waheguru'.

13)Remember our Gurdwara and all other holy places and pray to God and the name of "waheguru".

14)Now it is all the Sikhs pray to the Lord.

15) Let all the Sikhs to remember the Almighty God. 16)Today we received a full blessing.

17)We pray for the salvation and the gift of God to all the Sikh community anywhere.

18)We pray for blessings for this world and his destiny. 19)We pray for all the glory.

20)We pray God to help our.

21)We pray the Sikhs always prevail. 22)We pray that the Gurdwaras eternal. 23)We pray that there is a fair kingdom. 24)We pray that the Sikhs are always united.

25)We pray that it is always wise and protected by God Almighty.

26) With all thegraceof God everyhuman beingreceives a blessing fromGod Almighty.

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Thismarriageceremonycontainstwoparts, namelyprayerandintention. Regulationswhentheministerreadthe marriageisto always rememberGodand thanks for allthe blessings.

The marriage wasnot onlytobindthe relationshipbetweenhusbandandwifebuthas asense oftwobodiesthat containaspirit.The bride and groomhave toremember andrun theassociated obligations. The husbandpromisedtoprotectandmaintainthe wifeandthe wifepromisedtoalways beloyaland devotedto her husband.

Thengranthireadsthe principles ofreligious, civicandSikhmarriagelaws(anand Weah). Therulesare read bygranthiandmust be approvedbythe bride and groombefore theSikhspassesbetweenthe bride and groomas husbandand wife, namely:

1) I believe thatyoubothhave pleadedAmrit(baptism).

2)Starting fromnoware going to dowhatevermustfollowthe teachings ofSikhismby followingthe teachings ofGuruNanak-Guru Gobind Singh. Every momentis alwaysthe name ofWaheguru.

3)Yourteacheris theGuru Granth SahibJiandtheKhalsa.

4)In the teachings ofSikhism, a husbandandwifeis deemedto havethe same degree. Both of you are thetwowheelsofatrain. Advance ofthe husbandand wife arefaithful to eachotherlet.

Thengranthisay ifyouagreewiththese rulesletyounodtheir heads toSriGuru Granth Sahibji.Thenthe bride and groomSikhinauguratedas husband and wife.Sikhs were the bride and groom stand and say "Waheguru Ji KaKhalsa

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Waheguru Ji Ki Fateh" which means the supreme God bless the Khalsa and the audience.

Then his father put pela (the length of red cloth) between the bride and groom and each of the bride and groom holding the end of the pela. Pela is a red cloth which means to unite the bride and groom as husband and wife so that his wife had become the property of the husband and the husband had become the property of the wife.

Afterher fathertyingpela(cloth binding) to thebridegroomandthebride's granthistartedreading thescripturesSri Guru Granth Sahib ji. Then the bride and groom start the first round by round the holy book Sri Guru Granth Sahib ji. When the commencement of the songs of prayer, the bride and groom standing together and groom in front of the bride, holding the pela (cloth binding) and began circling the Sikh holy book Sri Guru Granth Sahib ji as much as four Marriage ceremony. The “ four rounds” (char phaara) as they are sometimes called form central part of this auspicious occasion. The four shabads are form the Guru Granth Sahib Ji, the Sikh goly scriptures and appear on pages 773 to 774 of the total 0f 1430 page of the holy Granth Sahib Ji.

1) The First Laav Hymn:

"Har peh-larr-ee laav par-vir-tee karam drirr-aa-i-aa bal raam jeeo|| Which means in the first round of the marriage ceremony, the Lord sets out His Instructions forperforming the daily duties of married life. Baanee breh-maa ved dharam drirr-hu paap tajaa-i-aa bal raam jeeo||

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which means rather than reciting hymns of the Vedic Brahman, embrace the righteous conduct and renounce sinful actions.

Dharam drirr-ahu har naam dhi-aav-hu simrit naam drirr-aa-i-aa|| Which means meditate on the Lord's Name; embrace and enshrine the contemplativeremembrance of the Naam.

Satigur gur pooraa aa-raadh-hu sabh kilvikh paap gavaa-i-aa|| Which means worship and adore the Guru, the Perfect True Guru, and all your sins shall be dispelled.

Sehaj anand hoaa vadd-bhaa-gee man har har mee-thaa laa-i-aa|| Which means by great good fortune, celestial bliss is attained, and the Lord seems sweet to the mind.

Jan kehai naanak laav peh-lee aa-ranbh kaaj rachaa-i-aa||1|| Which means servant Nanak proclaims that, in this, the first round of the marriage ceremony, the marriage ceremony has begun. ||1||

2) The Second Laav Hymn:

Har dooj-rree laav satigur purakh milaa-i-aa bal raam jeeo||

Which means in the second round of the marriage ceremony, the Lord leads one to meet the True Guru, the Primal Being.

Nirbho bhai man hoe houmai mail gavaa-i-aa bal raam jeeo|| Which means fearing God, the mind becomes fear free and the filth of egotism is eradicated.

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Which means in fear of the Immaculate Lord, sing the glorious praises of the Lord thereby beholding his presence.

Har aatam raam pasaar-i-aa su-aa-mee sarab reh-i-aa bhar-poo-rae|| Which means The Lord, the Supreme Soul and master of the universe is pervading and permeating everywhere, fully filling all places and spaces.

Antar baahar har prabh eko mil har jan mangal gaa-ae|| Which means within or without there is only one Lord God, meeting together the humble servants of the Lord sing the songs of joy.

Jan naanak doo-jee laav cha-laa-ee anhad sabad vajaa-ae||2|| Which means servant Nanak proclaims that, in this, the second round of the marriage ceremony, the divine unstruck sound resounds. ||2||

3) The Third Laav Hymn:

Har tee-jarr-ee laav man chaao bha-i-aa bai-raag-ee-aa bal raam jeeo || Which means in the third round of the marriage ceremony, the mind is filled with divine love.

Sant janaa har mel har paa-i-aa vadd-bhaa-gee-aa bal raam jeeo|| Which means meeting with the humble saints of the Lord, by great good fortune God is found.

Nirmal har paa-i-aa har gun gaa-i-aa mukh bo-lee har baa-nee|| Which means the Immaculate Lord is found by singing the glorious praises of God, by uttering the word of God.

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Sant janaa vadd-bhaa-gee paa-i-aa har ka-thee-ai akath kehaanee|| Which means the humble Saints, by great good fortune attain God when describing his indescribable description.

Hir-dai har har har dhun oup-jee har japee-ai mastak bhaag jeeo|| Which means the Name of the Lord resounds within the heart while contemplating God, when one realizes the destiny inscribed on their brow.

Jan naanak bo-lae teejee laavai har oup-jai man bai-raag jeeo||3|| Which means servant Nanak proclaims that, in this, the third round of the marriage ceremony, the mind is filled with divine love for the Lord. ||3||

4) The Fourth Laav Hymn:

Har chou-tha-rree laav man sehaj bha-i-aa har paa-i-aa bal raam jeeo||

Which means in the fourth round of the marriage ceremony, the mind becomes peaceful having foundthe Lord.

Gurmukh mil-i-aa su-bhaa-e har man tan mee-thaa laa-i-aa bal raam jeeo|| Which means The Guru’s disciple meets the Lord with intuitive ease when surrendering sweetly the mind soul and body.

Har mee-thaa laa-i-aa mere prabh bhaa-i-aa andin har liv laa-ee||

Which means The Lord seems sweet to the one possessed by God who is lovingly attuned night and day on the Lord ever.

Man chind-i-aa fal paa-i-aa su-aamee har naam vajee vaa-dhaa-ee|| Which means the heart’s mind becomes fruitful and attains its desire when the Lord's name resoundingly resonates within.

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Har prabh thaakur kaaj rachaa-i-aa dhan hir-dhai naam vi-gaa-see|| Which means The Lord God Master blends with the bride whose heart blossoms in the illumination of his name forthwith.

Jan naanak bolae chou-thee laa-vai har paa-i-aa prabh avin-aa-see||4||2|| Which means servant Nanak proclaims that, in this, the fourth round of the marriage ceremony the eternal Lord God is attained.

After completion of the last round of the bride and groom then kneel also the fourth time in front of Sri Guru Granth Sahib ji, the which ended with the reading of the words of a granthi (the Teachings of the Sikh leaders).

After completion of the last round of the bride’s fathergives rumala and put into the Sri Guru Granth Sahib Ji. The use of rumala (garland) was first applied by the parents of men and then the parents of women. Each family of the bride and groom put rumala to the bride and groom with interchangeably.

With his lawful bride and groom as husband and wife then granthi advises the Sikh bride and groom.

The advice to the wife:“Princess, you shal obey the words of your husband as Guru Nanak words. You shall always be with your husbands in a difficult and sorrow.”

The advice to the husband: “You shall always be with your wife in a difficult and sorrow because she had left her family to come with you. If you do not obey, you owe it to Guru Nanak. Husband and wife have an equal status. Must comply with your duty.”

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After the prayer is completed, the Granthi will distribute karah parshad. The distribution of karah parshaad ends this marriage ceremony. Then the people who attended the wedding are ceremony go to the kitchen (guru ka langar) to eat together. Guru ka langarthat provides all food derived from vegetable dish. The food is not only to the Sikh community but also to visitors outside the Sikh community who join and experience fine dining of this kitchen.

3.8 Visiting the Family of the Groom

After attending the ceremony with prayer and implementation, the delegation of each bride join in the Ka Langar to dine together. Then the mother of the bride the bride and groom eats with sugar, which symbolizes bless for the bride and groom.

Then the bride and groom bow back in front of the holy book Sri GuruGranth Sahib Ji and steps out of Gurdwara. The groom's father then throws a coin in front of the car. The bride and groom will surround the area around near of Gurdwara. However, the bride and groom's departure is only temporary and surrounding area around within a few minutes.

After surround the area around the bride and groom will return to the Gurdwara and bow back in front of the holy book Sri Guru Granth Sahib ji. After bowing, the bride and groom will eat the sugar back by they mother.

They families of the bride is hiding the shoes of the groom when the briden and groom steps out to last time. The game is done by the groom will be ask and made bargaining with families of the bride. The shoes of the groom will

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be return. If the request of the family in accordance with the wishes of women’s families.

After that, the family of the brides is delivering them to the car. The father groom’s father will throw a coin back into the street in front of the bride and groom car to the residence of the groom family. Then mother of the groom will greet him at the door house with glass of milk and wrapped around the head of the bride and groom with a glass of milk. The mother of the groom will put his hands into the heads of both the bride and groom and give they blessing.

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4. CONCLUSION AND SUGGESTION 4.1 Conclusion

Based on the description above, it can be concluded that there are many four many processes in Sikh marriage ceremony, namely

1) Sagan which means visiting the family of bride future in-law. The man’s family would come to the residence and ask for consent from the families of women in the pairing that occurs between two children.

2) Cuahra which means a engagement ceremony for the bride before the implementation of marriage.

3) The ceremony of telcera is performed after thencompletion cuahra (engagement). Telcera is a bathing ceremony for the bride before the implementation of marriage.

4) Mehndi is applied to the bride was obtained by drying the leaves of the henna plant. The feet and hands of the brides are painted.

5) Lady sangget is celebrated the upcoming wedding where the family and friends of the couple perform some dances.

6) Milni which means a performed or welcoming ceremony. Milni is a both families formally get introduced to each other before the ceremony.

4.2 Suggestion

The process of Sikh marriage must be taken care of and preserved by the Sikh youth. This marriage should be applied by the Sikh youth to make extend custom. Finally, it is suggested that Sikh generation continue this tradition for its directness in the future.

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Ginting, Idawati. 2005. Strategi Adaptasi Orang Sikh di Kota Medan. Medan: Rineka Cipta.

Hidayah, Zulyani. 1969. Ensiklopedia Suku bangsa di Indonesia. Jakarta: LP3ES. Irawati, Umi. 2004. Pelaksanaan UU Perkawinan No.1 Tahun 1974 Pematang

Siantar. Medan: FIS UNIMED

Joesoef. 1983. Agama-Agama Besar di Dunia. Jakarta: Pustaka Alhusna. Mahsun. 2005. Metode Penelitian Bahasa. Jakarta: Raja Grafindo Persada. Munby, J. 1976. Reading Skills in A Second Language. London: Longman. Nasution, S. 1988. Metode Penelitian Naturalistik Kualitatif. Bandung: Tarsito. Naujawan. 1969. Agama Sikh. K.L: Chang Litho Press.

Nazir, Moh. 1983. Metode Penelitian. Jakarta: Ghalia Indonesia

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Singh, Partap. 1969. Djapdji. New Delhi: Gurdwara Parbandhak Committee Delhi-State.

Soemanto, Wasty. 1988. Pedoman Teknik Penulisan Karya Ilmiah. Jakarta: Muri Aksara.

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