A Brief Description of Wedding Ceremony in Mandailing

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A BRIEF DESCRIPTION OF THE WEDDING CEREMONY IN MANDAILING

A PAPER

DEWI SALFIA

REG. NO : 062202072

DIPLOMA III ENGLISH STUDY PROGRAM FACULTY OF LETTERS

UNIVERSITY OF NORTH SUMATERA MEDAN

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Approved by Supervisor,

Dra. Syahyar Hanum, DPFE

NIP :130707287

Submitted to Faculty of Letter North Sumatera University

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

Approved by

Head of Department

Dra. Syahyar Hanum, D.P.F.E NIP :130707287

Approved by the Diploma III of English Department

Faculty of Letters, North Sumatera University

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Accepted by the Board of Examiners in partial fulfillment of the requirement for the D-III Examination of the Diploma D-III of English Department. Faculty of Letters. North

Sumatera University.

The examination is held on the

Faculty of Letters. North Sumatera University Dean.

Drs. Syaifuddin, M. A, Ph. D

NIP :132098531

Board Of Examiner and Reader

Examiner : Dra. Syahyar Hanum. D.P.F.E Reader : Drs. Yulianus Harefa, MEd, TESOL

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AUTHOR’S DECLARATION

I am, DEWI SALFIA: declare that I am the sole author of this paper. Except where references is made in the text of this paper, this paper contains no material published elsewhere or extracted in whole or part from 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 : DEWI SALFIA

Title of Paper : A Brief Description of Wedding Ceremony in Mandailing Qualification : D-III/ Ahli Madya

Study Program : English

I am willing that my paper should be available for reproduction at the Librarian of the Diploma III English Department Faculty of Letters University of North Sumatera on the understanding that user are made aware of their obligation under law of the Republic Indonesia.

Sign :………

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DENGAN NAMA ALLAH YANG MAHA PENGASIH LAGI MAHA PENYAYANG “ Hai Orang-Orang yang beriman, masuklah kamu kedalam Islam ( system kepasrahan, jalan hidup) secara sempurna, dan janganlah kamu turut langkah-langkah setan sesungguhnya setan itu adalah adalah musuh yang nyata bagimu

(Al-Qur’an)

“ Berakhlaklah kamu seperti akhlak Allah. Dan barang siapa yang berakhlak satu dari padanya maka akan masuk surga”

(Al-Hadist)

Sebagai tanda terima kasih dan baktiku kupersembahkan Khusus buat kedua orang tuaku, seluruh keluarga dan orang yang aku cintai.

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ABSTRACT

Kertas kerja ini berisi tentang upacara pernikahan adat Mandailing. Penulisan ini mengkhususkan pada tahap-tahap yang dilakukan dalam upacara pernikahan di daerah Mandailing. Adapun manfaat penulisan tentang upacara pernikahan ini adalah untuk mengetahui lebih dalam tentang tata cara pelaksanakan pernikahan menurut adat-istiadat asli Mandailing.

Dalam mengerjakan kertas karya ini saya menggunakan beberapa cara yaitu

1. Dengan metode penelitian kepustakaan dengan mengumpulkan buku-buku yang dianggap sesuai dengan topik kertas karya.

2. Dengan penelusuran beberapa situs-situs yang berhubungan dengan upacara pernikahan Mandailing

Diakhir kata, penulis menyimpulkan bahwa Mandailing ternyata tetap masih memiliki keunikan yang tak pernah pudar dimakan zaman. Hal ini dapat dilihat dari peninggalan budayanya yang begitu memikat yang salah satunya adalah tata upacara pernikahannya. Adapun kita sebagia makhluk yang berbudaya hendaknya tetap menghargai adat-istiadat yang telah menjadi ciri khas negara kita dengan cara melestarikan keindahan dan keunikan dari setiap suku-suku yang ada di Indonesia ini.

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ACKNOWLEDGEMENTS

Firstly, I would like to thank to the Almighty God, Allah SWT for the his bless, especially when I started studying in English Diploma Program, Faculty of Letters, University of North Sumatera until I was able to complete this paper. Prayers are presented upon my last prophet and Messenger, Muhammad Saw.

Secondly, I would like to express my honest gratitude to Drs. Syaifuddin, M. A, Ph. D as the Dean of Faculty of Letters, University of North Sumatera. Thirdly, I also would like to convey my best gratitude to Dra. Syahyar Hanum, D.P.F.E, the Head of English Diploma III, and also as my Academic Supervisor, who has guided me in writing paper and she has given many valuable ideas, comments, suggestions and guidance in writing this paper. To Drs. Yulianus Harefa, M.Ed, TESOL med as my reader who has given many comments, suggestions and repair this paper.

Furthermore, I want to convey my infinite to my parents, for their greatest love, attentions and pray. To my sister and brother in law, thank for your supports. To my best friends, Marhot, Winda, Dinda, Syaidati, Oshin and also to all classmates who are not mentioned one by one. Thank you so much for always helping and giving me information about my paper. I love you all guys…….. I hope you will not forget our friendships. Friendships are forever.

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Finally, I realize that this paper is still far from being perfect. Therefore I welcome constructive criticism and suggestion. I hope that this paper is useful for the readers.

Medan,……….. The writer

Dewi Salfia

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TABLE OF CONTENTS

AUTHOR’S DECLARATION ... i

COPYRIGHT DECLARATION...ii

ABSTRACT ... iii

ACKNOWLEDGEMENT ... iv

TABLE OF CONTENTS ...v

1. INTRODUCTION Background of Study ...1

Scope of Study...2

Purpose of Study...2

Significance of Study ...2

Method of Research ...3

2. THE CULTURAL BACKGROUND OF THE MANDAILING SOCIETY The Geograpy of Mandailing The Demography of Mandailing ...4

The Languages of Mandailing ...5

The Art of Mandailing ...6

The Religious of Mandailing ...7

3. THE WEDDING CEREMONY IN MANDAILING The Ritual Before the Wedding Ceremony Ask For Marriage ...9

Mangirit Boru ...9

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Patobang Hata ...9

Manulak Sere ... 10

Kinds of Batang Boban ... 10

The Gold Equipment ... 11

The Part of Mora ... 12

To give Eaten as Form ... 12

On the Day of Wedding Ceremony Horja Siriaon ... 12

Tahi Godang ... 12

Manaekkon Gondang ... 13

Pajongjong Mandire ... 13

Maralok-alok ... 14

Manortor ... 14

Mambaen Goar ... 14

Patuaekkon ... 14

Mangupa ... 15

After the Wedding Ceremony Suhut ... 15

Kahanggi Suhut ... 15

Anak Boru ... 16

Mora ... 16

Namora & Natoras ... 16

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Raja Panusunan ... 16 4. CONCLUSIONS AND SUGGESTIONS

Conclusions ... 20 Suggestions ... 22 REPERENCES

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ABSTRACT

Dalam mengerjakan kertas karya ini saya menggunakan beberapa cara yaitu

1. Dengan metode penelitian kepustakaan dengan mengumpulkan buku-buku yang dianggap sesuai dengan topik kertas karya.

2. Dengan penelusuran beberapa situs-situs yang berhubungan dengan upacara pernikahan Mandailing

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1. INTRODUCTION

1.1The Background of Study

Indonesia has heterogeneous society. It means that Indonesia consists of various languages, customs, religious, and ethnics. Beside that, Indonesia has been famous for its different cultures and tribes since long time ago. Each tribes has its own characteristic uniqueness and some similarities.

Mandailing is one of the Indonesia’s tribes with its own uniqueness it has many

activities and complete with rules in every ceremony.

The purpose of the wedding party in Mandailing like in other ethnics is to get childrens. There are ways and methods and rules for holding the wedding party.

There are some steps of the traditional wedding party ceremony in Mandailing : a. Horja Siriaon

b. Tahi Godang

c. Manaekkon Gondang d. Pajonjong Mandira e. Maralok-Alok f. Manortor g. Mambaen Goar h. Patuaekkon i. Mangupa

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There are three social of structures in Mandailing society. It is called Dalihan

Natolu. Many people regard Dalihan Natolu as a cooker. The there are three groups

have relations one another they are Kahanggi, Anakboru, and Mora.

In this case, I am interested in the wedding ceremony in Mandailing, because it is amazing, colorful, spectaculars, greats, and unique.

1.2The Scope of Study

I limit the topic on the Wedding Ceremony and the rules, that can be found especially the ways to process of the study. I intentionally limit the topic to make it clear and easily to understand by the readers.

1.3 The Purpose of Study

The purposes of the study are :

1. To know the basic ways and the process of wedding ceremony in Mandailing. 2. To enrich the knowledge about the traditional wedding ceremony in Mandailing. 3. To help the readers who want to know more about the wedding ceremony in

Mandailing.

1.4The Significance of Study

I hope the writing will have a good knowledge. I help the readers to understand the ways of the wedding ceremony in Mandailing. Beside that, the readers get more .knowledge about the development of the wedding ceremony before, now, and hope in the future.

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1.5 The Method of Research

In completing the paper, I ask some informans who know well about the subject or who know the ways or processed the wedding ceremony. Beside that, I have focused the methods in library research, in collecting, and reading some references like books, which are relevant to the topic. So that I am able to find select some important informations which support the topic.

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2. THE CULTURAL BACKGROUND OF THE MANDAILING SOCIETY

2.1. The Geography of Mandailing Society 2.1.1 The Demography of Mandailing

The majority of the population of Mandailing earn their living by farming. In the coastal area they are fishermen. And some of are businessmen, labourers and officials especially cities and plantation areas.

Since a long time ago North Sumatera has been opening for the outer world. This is not only caused by the exiting communication facilities such as the ocean harbours Belawan and Sibolga and the airport of Polonia Medan, but also because of those from who have lived in this province since the opening of the plantation in Dutch Colonial time.

Even later they have assimilated with the native people. Also many foreign citizens live here, especially in the big cities. Plantation is the most important economical potential of North Sumatera. Big plantation areas especially are found in plains in the Eastern part.

The story goes that the very first Mandailing was found abandoned as a baby by a

Batak King, Sultan Pulungann, who adopted him. But the king was grow jealous of the

boy, who then fled to a village where he defeated the Penghulu and became its ruler. Though he was only 13 years old, he was called ‘NASAKTION’. Means a very magical person.. Another theory is, that Mandailing is a derivative of ‘Manda Heleng’ which means to accept Islam. The Bataks is who were staunch Moslems lived in a predominantly Christian community than, more so, when the Dutch began to assert their influence in Batak Land (Sumatera). A third theory was that the Batak who migrated to

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the Malay Peninsular wanted to differenciate themselves from the Bataks in Batak B Land, and so used the term Mandailing.

Today, the Mandailing is also known outside their communities who because they live in Perak, Selangor, and Pahang. Beside that, the societies of Mandailing has many areas, the are : Angkola Jae, Angkola Julu, Batang Toru, Sipirok, Padang Lawas,

Sipiongot, dan Saipardolokhole and also the Sidimpuan societies.the Mandailing is one

of the tribes that ethnic is not different from other tribes.

2.1.2. The Languages of Mandailing

The Mandailing is rich, including their own language of their own (a Batak tongue ) and even writing (similar to the Java and Bugis script ). However, much of their culture is no longer practiced, although endogamy is still farily common. It is similar to the

Mandailing society, they have good or smooth sounds. (A smooth tongue Mandailing

).the Mandailing society use the smooth tongue, it is can look at their words or how they use their language for the other people. Therefore, the Mandailing society well known as the smooth people.

Once a meeting site for Malay dignitaries, British officials and the Mandailing, this huge mansion today stand empty and lonely next to a rooting timber mosque. Whatever glory Perak’s oldest tin-mining town used to boast of seem a relic of the past. A decendant of Raja Bilah is however, determined to preserved the memory of

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2.1.3 The Art of Mandailing

As a really open area for visitor it is obvious that the influence of outer culture will easily enter this area. This influence is seen obviously on the nature of art inherited up to the present. This doesn’t mean that the original form of their art has disappeared. The inheritance shows that some tribes, especially in the inlands still practice the art. The art life in other areas, the birth and creation of art in North Sumatera contains magic /religious and aesthetic aspects. These two values appear in all kinds of art. It was around Samosir island and later its generation develop and spread everywhere in its surroundings. Nias tribes believes that their ancestors came from the most beautiful heaven called ‘ Tetoholi Ana’a ‘, and went down to the Gomo areas in the middle part of Nias and later spread to all part of the island. Some of the Malayan tribes believe they were originated from the descendants of Iskandar Zulkarnaen who came down on the hill of Siguntang in Palembang.

Nothing could fix the antecedents of the people of North Sumatera, however, according to the historical of the spreading of the tribes like the other Indonesian people the ancestors were supposed to come from further India coming to this areas in groups. Therefore the people consist of all kinds of tribes developed by themselves in their own areas.

As the result of the pluralistic condition, art as a moral expression of the tribes, it has its own various style and kinds. Like the various kinds of its tribes in North Sumatera there are all kinds of traditional arts, namely Malayan art, Batak Toba art,

Simalungun art, Karo art, Pakpak Dairy art, Angkola Mandailing art, Coastal and Nias

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The style and characteristics of ethnic art are later influenced by the outer culture. The influence of the older megalithic art is found in the cultural environment of the population of Mandailing. But the wedding ceremony in Mandailing as a art, they must do the traditional party (manortor) with the music (Onag-Onang) in a good place, its called ‘gelanggang Paradaton ‘. All of the family of the groom and the king of the wedding is to say some cultural speech in the party.

2.1.4 The Religious of Mandailing

Most of Mandailing perfect are Moslem. Mosques and palace are the products of Islamic architecture. The Grand Mosque in Medan and Azizi Mosque in Tanjungpura, with their beautiful ornaments have a high Islamic architecture, so are the Maimun palace in Medan and Datuk Lime Laras Palace in Asahan. Beside that, the societies of

Mandailing society well known as good Moslems and do all their activities is

according to the rules of the religion.

In general the new art forms activities on literature and play also develop in

Mandailing. The well known play groups at that time were Keris (creese) Opera, Blue

White, Miss Alang etc. The period of the Mandailing occupation formed a paralyzing period for art. The people potential supporting traditional art grew weaker. Some kinds of art had disappeared and the appreciation of the people toward art was decreasing. They have no attention and because of daily lives activities.

There has been much debate about papan’s fate, and in late 1991, the Museum and State Religious Department stepped in to lay claim on the town’s historical sites, namely ‘ Istana Raja Bilah ‘, the mosque and its cemetery. Since them, there have been

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numerous calls from the public to preserve papan as a historical site and turn ‘Istana

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3. THE WEDDING CEREMONY IN MANDAILING 3.1 The Ritual Before the Wedding Ceremony

3.1.1 Ask for Marriage

A marriage is a princip the moment when the two individuals commit to one another. Therefore, the planning of the ceremony should be very important, as a symbol of the wedding. There are some steps to process the wedding ceremony in Mandailing :

3.1.2 Mangaririt Boru

Mangaririt boru is asking a girl who is going to be proposed. The purpose is to

know when the girl is ready to get married.

3.1.3 Padamos hata

The next event is padamos hata. It means both parents have agreed about the marriage. They will talk about everything about the ceremony or the weeding party.

3.1.4 Patobang Hata

The bride groom’s family visits the kahanggi. They will plan the party in details. The bride’s family is the one who is going to be asked for the preparation. The relationship between the two families will be never separated.

3.1.5 Manulak Sere (to surrender the-settlement)

In this event the bride groom takes batan boban provided to the bride’s house. The member of the family who join the event, are :

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• The leader of their village • Mora ( The bride’s family )

• Suhut ( The Parents, The brother and Sister of the bride )

• Kahanggi ( The near family of the bride)

• Anak Boru ( The family of the groom )

• The Neighbours 3.1.6 Kinds of Batang Boban

There are two kinds of surrender-settlement in Mandailing : a. Sere na godang ( the big gold )

Sere nagodang is the thing must given the groom to bride, they are : 1. Horbo sabara (A group buffalos about 6 buffalos )

2. Lombu sabara ( A group cows about 6 cows )

3. Eme sahopuk ( A group of the rice about 240 kg or 7 box ) 4. Sere ( A gold about 30 tall 30 pa

We know that the gold is very expensive, so the groom can not give in. The gold can be substitused by the the bride, such as “ kahanggi”, anak boru”. The golds is the debit of groom. They had good responsibility and could guaranted for the couple after marriage and the future.

b. Sere na lamot ( the smooth golds )

Sere na lamot (Tuhor ni boru) it is money and some of thing equipment need by

the bride. It is provided by the bride-groom except the equipment. There are two add-equipment :

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Perkayaan is kind of cloth of high qualities that symbolizes of the culture.

Parkayaan is given to :

1. For the bride, it is called Uduk api

2. For his parents in-law, it is called Apus ilu 3. For his grandfather, it is called Tutup uban 4. For his cousin, it is called Upa tulangi

5. For his uncle, it is called Hariman markahanggi

6. For his groups parent in-law, it is called Tompas handing 7. For the king of the village, it is called Parorot tondi

3.1.7 The Gold Equipment

In this event the bride groom takes some equipment, they are :  Pahar (the wedding present)

 Abit tonun patani (the cloth culture)  Bulung ujung (the leaf of banana)  Beras kuning (the yellow rice)  Keris (such as knife) it is a debit  Jagar-jagar (decoration for the bride)

 Uang tali dari logam (as a mark of the family) 3.1.8 The Part of ‘Mora’

Mora is the part very important in the wedding party ceremony in Mandailing. They are a groups of relatives, especially for their anak boru

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The leader of the party is the king of the village. But the gold is received by ‘mora’. That have rules.

3.1.9 To Give Eaten As Formal

Before the marriage, the bride has to eat together with the whole family. Then, she will go to her husband is house. So that, if the bride visit her parents to eat after the marriage, she is considered as a quest. She can not relax in her parents house. In this event, the bride received much advice from her family. The purpose is to make the couple always in a good bless from God to get a good family in the future.

On The Day of the Wedding Ceremony 3.2.1 Horja Siriaon

This section is an basic ceremony before the party. The whole family participate to do the activities. The bride groom is family has discussed about the party. For example what and when they invite the important people to do the party.

3.2.2 Tahi Godang

The bride groom is family invites the leader, the kings of the culture, the leader of the environment and many other to discussed the ceremony . For example, they must discussed about the customs, the rules and many others. Usually, they have dinner together. In this event, they have the result of the discussion, the schedule, the rules and all of the planning of the party.

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3.2.3 Manaekkon Gondang

The event, starts in the evening. People attend the ceremony of the party, are : • Suhut Sihabolonan (who has the responsible for the party)

• Ompu Nikotuk (who gives the conclusions of the event).

• Hatobangon Nihuta (who answerers and explain about the party)

• Raja Ni Huta (who answerers and explain about the party)

• Raja adat (who answerers and explain some event about the culture of

Mandailing)

• Raja-raja Torbing Balok (who answerers and gives opinion about the party)

• Orang kaya (the wedding organizer)

• Raja Pangondion (who concludes the opinion of the king)

• Raja Dasunan Bulung (who leads the pray)

3.2.4 Pajonjong Mandira

It is an event stand of the flag to inform. The villages that there is some of the flag, as a mark a party in the village. Every flag has its own meaning.

3.2.5 Maralok-alok

In the event, the king is a leader of the party. The king has a duty to give peaceful for the society in there, because he has a power about the culture. If the king can not come in the ceremony, he can to send the other king who has the some power about the planning of the party. The king could them he concludes about the party. But he must give opinion and then to capitulate the king foe make a conclusion at the party.

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3.2.6 Manortor

In the event, all the people dance, it is called Manortor. They dance in groups. For example, the first is the nearest relatives, the quests, the ladies and the last is the couple. We can found many equipments of the music in this event, such as : flute, drums, marimbs etc. the king is a leader of the party.

3.2.7 Mambaen Goar

In the event, the king gives the couple the king’s name of Mandailing. Every name has meaning. The name must be taken by the bride groom for whole life. They must take care their name.

3.2.8 Patuaekkon

Many people come together in the house of the bride groom family because the king of the village come soon. They are give some advice to the couple. The king explain the purpose of some people go to bad or good family, he hopes they will be success forever. After the king have advised the couples up and do manortor 7 times around, with purpose that 7 generations will not suffer.

Next, they stand up according to their function. Beside that, the couple gets some advice. In this event, they prepare some food, such as kitchen, the head of buffalo, eggs. They are all served completely.

3.2.9 Mangupa

Mangupa is to give meal to the couple from the family. The purpose is to make

strenght then the couple. Many people say that to make a family is so difficult, so every one who gets married, they must have physically and mentally prepared. This event is the last.in the Mandailingnese,

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3.3 After The Wedding Ceremony

At last, the wedding ceremony day comes just as the bride and the bride groom are making their final preparations. All the relatives should joint this events. They must prepare some equipments used in the party. While the bride is enjoying the ceremony and having her hair and make-up professionally done, the wedding planner is preparing for the long day ahead, reviewing last minute details and gathering supplies. The first and the last people to speak in the final of the wedding ceremony, are :

3.3.1 Suhut

A groups people who deliver a short speech such as advice to the couple, hoping that they will be a good couple forever.

3.3.2 Kahanggi suhut

They repeat what the “suhut” tells before 3.3.3 Anak boru

They tell the meaning or the purpose of the event and follow the request from their “ mora” which is “ Suhut and Kahanggi” have told before

3.3.4 Mora

They give some words (hata pasu-pasu) that mean pray for them. 3.3.5 Namora and Natorus

They support the request from the Suhut 3.3.6 Raja-Raja Adat

They give the responsibility to all of previous persons. 3.3.7 Raja Panusunan

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After they listen to all the request. Raja Panusunan (the leader of the party) concludes all the speeches.. He says that, “Matobang Ma Hata”. It means the bride can take the bride groom family to his house.

After the raja panusunan decides” Matobang ma hata” and next “ Suhut” tells again, they thank to the king, especially to Raja Panusunan. After the event finishes, they have lunch together with the good service in the big room, it is could as Pantar

Paradaton. Before they must go to kahanggi the nearnest relatives) of the bride, to come

lunch. At the house, there are a sweet rice (pulut). After they finish eating the sweet rice they tell what is means and the purpose of the visit. They affor the quid to the bride family. Namora and natoras toraan the king come also. The purpose is to take their promise they made a few days ago. For the marriage, the words in Mandailing language it is (manggolom tondi dohot badan asa manogu boru na dioli). Finally, they have lunch together an also ask to the family of the bride groom to accept their daughter in-law. Pasahat Mora (To Surrender the Bride )

The bride takes many things along with her, such as furniture, housekeeping equipments. The bride’s relatives tell all good thing at their daughter. The purpose is to make her responsible for her husband’s family, it is called is (maroban sangap on nian

maroban tua, boru haholongan doon dihami, muda madabu on akkon madabu tuginjang do, muda mayup tu julu, muda humolip ulang busuk.. It means, the bride is a daughter

very good, and can success and be better from now and the future.

They are some equipments of the bride takes with her some equipments, such as :

a. Tikar adat (cover room) and pillows, a part for the couple and the other is for

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b. The cloth (Abit Saulindan Bonang)

c. The plates and glasses (Pinggan Santopik)

d. The rice, eggs, and rice spoons and the kitchen equipments e. Abit Godang (a big cloth qua lities)

f. Haronduk Garigit ( a rice box))

g. Silua (some kinds snacks)

Now she is a formally a wife. After that the bride groom is family leaves the bride’s house. If the all of equipment have given, the bride have formal can be a wife. After that the bride-groom family want permit to the bride family.

Mangambat Boru Na Lakka Matobang (The Event Before the Bride Have Gone )

Mangambat boru is happens in front of the bride’s house, in the yard. The group

come but they are not allowed to enter the house until they give some money to the cousin who prevent them. There are some people joint from of the bride relatives. They are take a big responsibility in this event. They have to give :

a. tikar Adat, (for the couple to sit)

b. the quid, ( for the couple to eat)

c. two of the young coconut,(for the couple to drink) d. keris pangolat,(a kind of knife for the bride groom)

The cousin is very take care bride in the event. It means is the bride has a good personality, her cousin is give some many from the groom, it depend her cousin how much it. There are some people joint from of the bride family. They give a big responsibility of the bride to the bride groom.

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• to introduce the new baby born • To marry a son ‘haroan boru’ • To marry a girl’ Pabagas boru’ • To rituals

• To build or to enter a new houses • To the one who has a bad situation • To celebrate a good situation

The king of the village control all these ceremonies or rituals. He is the one who is responsible for the events. Beside that, is a big houses, which has :

• The middle room (pantar tonga) :it is function to receive quests and also a place for the family discusses.

• The bed room :especially for natoras and their children

• The front room :it is function for namora and natoras or for the big family. • ‘Nauan haling’ is a forbidden room, just for the king.

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4. CONCLUSIONS AND SUGGESTION 4.1 Conclusions

After describing the wedding party ceremony in Mandailing, the writer would like to take some conclusion.

The writer hopes that this simple paper will be something useful to all reader who want to know about the wedding party ceremony in Mandailing. The conclusion are :

• There are some steps of the traditional of wedding ceremony in Mandailing : 1. Horja Siriaon

2. Tahi Godang

3. Manaekkon Gondang 4. Pajonjong Mandira 5. Maralok-Alok 6. Manortor 7. Mambaen Goar 8. Patuaekkon 9. Mangupa

• There are three groups have good relationship must be combain : a. Kahanggi (the near family)

b. Anak Boru (the bride family) c. Mora (the groom family)

• The traditional wedding ceremony in Mandailing is seldom carried out in

Mandailing. The reason is the society of Mandailing consider will spent much

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• The traditional ceremony have loss, because the generations do not take care the traditional ceremony. So that, many ways or method of the ceremony do not do at the party now.

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4.2Suggestions

Indonesia is one of the famous countries which has the attractive culture. This can interest many tourists from many different countries to enjoy the beauty of our culture.

Today, many kinds of wedding ceremonies exist in Indonesia since Indonesia has many tribes and every tribes has its own way to carry out the wedding ceremony. We have to preserve it. The local society should collect the data including the traditional wedding ceremonies, write and publish them.

Furthermore, I hope this simple paper will be useful to the readers, it will increase their knowledge and attention towards the wedding ceremony which exist in this country. Finally, the most important thing is we can traditions of our culture in the future especially for Mandailing..

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REFERENCES

Alisjahbana, 2007. Perkawinan, Jakarta : Dian Digital Media

Barth.1969. Ethnic Group of Boundaries, The Social Organization of Culture Boston : Daniels. 1969. Wedding Planning and Management. Amsterdam : Maggie and Carrie Loveless

Daniels. 1969. Wedding Planning and Management. Amsterdam : Maggie and Carrie Loveless

Harahap, Anwar. 1878. Tarombo harahap jaindomora Tunggal Hanayan, Batunadus

Naopat Parompuan, Alat-alat ( Hasayana Paradaton ) Siringon Siluluton Burangir Tonggol Roto, Medan : Bin Syekh wat Batunadus

Harahap, Anwar. 1990. Warisan Marga-Marga Tapsel Turun Menurun. Medan : Manula Glamur

Lewis, Douglas E, 1998. People of the source. USA : Foris Publication

Moertjipto,1995. Upacara Tradisional bagi Masyarakat Pendukung Masa Kini. Yogyakarta : Depertment Pendidikan dan Kebudayaan.

Nuh, Imran. 1999. Pengetahuan, Keyakinan, Sikap dan Prilaku Generasi Muda

Berkenaan dengan Perkawinan tradisional. Tanjung Pinang : Sita Rohana

Ritonga, Parlaungan. 2002. Sistem Partuturan Masyarakat Tapsel. Madina. Yandira Agung.

Wirdaningsih, Aminuddin Yunus, 2006. Majalah Pengantin Muslim Anggun, Jakarta Timur : Variopop Group

Http / www. Google.com Http / www. Wikipedia.com

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29 b. The cloth (Abit Saulindan Bonang)