FOREWORD

Praise the presence of an almighty God, Because of his intervention we can

compile this report to be resolved porperly, and this report as a sign of having

done an English Assigment ,Thank you Mr. Joko for accepting our assigment

, We also expect suggestions and criticisms for thr improvement and

refinement of the report

 TABLE OF CONTENTS

PAGE OF TITLE

FOREWORD

TABLE OF CONTENTS

Chapter 1 Preliminary

..........................................................................1

A. Background ....................................................................................1

B. Formulation of the problem .............................................................2

C. Purpose .........................................................................................2

D. The benefits of writing ....................................................................2

Chapter 2 Contents

A. Stages of the Java Manten Ceremony.................................................3

B. Symbols, Ornaments, and Their Meanings of Javanese Culture...........11

C. Community Thinking Now.............................................................15

Chapter 3 Closing

A. Conclusion...................................................................................17

B. Sugestion.....................................................................................17

References

Attachments
 Chapter 1

Preliminary

A. Background

In an increasingly advanced era, many people have left their traditional

traditions. They assume that if they are still carrying out traditional

traditions they will be called old-fashioned, outdated, not up to date and

others. Because of these appendages many people today prefer to choose

new things rather than still doing old traditions that are considered

ancient. Society is now more concerned with new appearance in various

ways. As one example is the Javanese community. Many Javanese

people now use Indonesian as a daily language, and not use the manners

of English as a daily language. In terms of dressing Javanese people have

also left their traditional clothes (kebaya). They only wear kebaya if on

certain days or moments, such as during wedding ceremonies,

circumcision and other events. Not only dressing in carrying out the

rituals was rarely done.

For example, the ritual during the mantenan. In Javanese society

mantenan ceremony has many rituals that must be performed. From

before the qabul consent until after the qabul consent. Because of the

many rituals that must be done, people are even reluctant to do it. They

Society now prefers simple (simple), they prefer to reduce these rituals

so that it can still be done.

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B. Formulation of the problem

1. What are the rituals performed during the mantenan?

2. How to keep the Javanese mantenan tradition alive?

C. Purpose

1. Knowing what was done during the Javanese mantenan event.

2. Know how to keep traditions in the Javanese mantenan.

D. The benefits of writing

1. Theoretical benefit

Making young people, especially students add insight, know more about

the meaning of Javanese culture.

2. Practical benefits

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 Chapter 2

Content

A. Stages of the Java Manten Ceremony

1. Round 1 (Talk)

This stage essentially covers the first stage of conversation to the

level of applying.

a. Congkog

A representative / ambassador is sent to inquire and seek

information about the conditions and situation of prospective in-laws

whose daughter will be proposed. The main task of the ambassador is

to ask the status of the prospective bride, still alone or there is a

binding party.

b. Salar

The answer at the Congkog program will be asked at the Salar

event carried out by an ambassador, either by the first ambassador or

someone else.

c. Watching (nontoni)

After the green light is given by the prospective in-law to the

prospective bridegroom, the parents, extended family and the

prospective bridegroom come to visit the bride and groom's house to

"show each other". On this occasion parents can read the personality,

physical form, facial expressions, gestures and other things from the

prospective son-in-law.

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 d. Nglamar

A messenger from the bridegroom's parents came to apply on the

appointed day. Usually at the same time determine the time of the

wedding day and when to do a series of wedding ceremonies.

2. Round 2(Testimony Stage)

After going through the stages of the conversation, the confirmation

of the conversation was held witnessed by a third party, such as

relatives, neighbors, or elders.

a. Srah-srahan Submission of a set of equipment to facilitate the

implementation of the event until the event is finished with items

that each have meaning and profound meaning outside of the

material itself, namely in the form of rings, a set of women's

clothing, jewelry, traditional food, fruits, betel leaves, and money.

b. Peningsetan The symbol of the strong bond of conversation to

realize the two entities is marked by the exchange of rings by the

two brides.

c. Asok Tukon

Submission of funds in the form of some money to help ease the

bride's family.

d. Paseksen

That is the process of requesting for blessing and those who

witnessed this event were those present. In addition, there is also a

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 party designated as a special witness who received a thank-you

note called Copper Oblique (in the form of money from the

prospective in-laws).

e. Gethok Dina

Determination of consent day Kabul and reception. Usually it

involves someone who is good at calculating a good day, date,

and month or agreement from both parties.

3. Round 3 (Standby Stage)

Forming committees and organizers of activities involving elders or

relatives.

a. Sedhahan

This includes making up the distribution of invitation letters.

b. Kumbakarnan

Meeting to form a celebration committee by inviting relatives,

family, neighbors, and acquaintances. Including discussing the

details of the work program for the committee and the

implementers.

c. Jenggolan or Jonggolan

The bride and groom will report to KUA. This procedure is often

called tandhakan or tandhan, meaning that it informs and reports to

the civil registry office that there will be a wedding celebration

followed by a wedding

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4. Leg 4 (Stages of Ceremony)

Usually the day before the wedding, the gate of the woman's parents'

house is decorated with Tarub (plant decorations), which consists of

banana trees, bananas, sugar cane, coconuts and banyan leaves which

means that the bride and groom will live well and happily anywhere.

The bride and groom love each other and will take care of their

family. Another decoration prepared is kembang mayang, which is a

bouquet of flowers consisting of a banana tree and coconut tree

leaves.

a. Pasang Tratag and Tarub

Is an official sign that there will be a celebration of the law in the

community. Tarub means decoration of yellow palm or young

coconut leaves which are shredded (torn) and mounted on the side

of the tratag and affixed to the gate of the reception area to make

it look lively. If you want to complete it, you can proceed with

uba rambe to salvage with a serving of uduk rice, asahan rice,

golong rice, sticky rice compote, and apem.

b. Mayang kembar

Often called Sekar Kalpataru Dewandaru, a symbol of happiness

and safety. These objects are used to decorate the orwara wiwara

home used in the Mayan twin panebusing and summon

ceremonies. When the event is over, the Mayang twins will be

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 discarded at the intersection of the road, river, or sea so that the

bride and groom always remember their origins.

c. Pasang Tuwuhan(Pasren)

Tuwuhan or plants that symbolize the contents of the universe and

have their own meaning in Javanese culture are installed at the

entrance of the bridal seating or wedding venue.

d. Splash

Siraman ceremony means bathing the bride and groom

accompanied by the intention to cleanse themselves to be clean

and pure physically and mentally. The stages are; the bride and

groom ask for the blessing of her parents, then they (the bride and

groom) sit on the pandanus mat, then watered by the elder, parents,

and other designated persons. Finally, the bride and groom were

doused with jug water by her mother and father, saying "The

intention of the Ingsun ora is breaking the pitcher breaking the

pamore my son wadon" and the empty pitcher being smashed to

the floor.

e. Adol Dhawet (Selling dawet)

After splashing, a dawet sale event is held. The seller is the bride

who is under the umbrella of the bride's father. The buyers are the

guests present, who use the precarious shards as money

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f. Paes

The ceremony removes fine hairs that grow around the forehead to

look clean and glow, then apply makeup to the bride. Paes himself

symbolizes the hope of a noble position flanked by fathers and

mothers of offspring.

g. Midodareni

Midodaren ceremony means making the bride as beautiful as Dewi

Widodari. The bride's parents will feed her one last time, because

from tomorrow she will be the responsibility of the husband.

h. Selametan

Pray together to ask for the blessing of salvation to welcome the

consent of the Kabul and the marriage contract.

i. Nyantri or Nyatrik

The ceremony of surrender and acceptance marked by the arrival

of the bridegroom along with his retinue.

In this event, the bride and groom beg to be permitted. Or if the

permit event is held tomorrow, this opportunity is used as an

introductory meeting with the closest relatives at the groom's

place. If there is an older sister who is bypassed, another

important event is the giving of blessing and gifts that are tailored

to the bride's ability in Plangkahan.

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5. Leg 5 (The Summit of the Series of Events and the Core of the Event)

a. Ijab ceremony

As the first procession at the peak of this event was the

implementation of the consent that involved the head of the KUA.

After this event went smoothly and was considered legitimate, the

bride and groom officially became husband and wife.

b. Advanced ceremony

After the consent ceremony is over, then proceed with the

summon ceremony which includes:

 Mayan twin liron or flower exchange mayang with the

meaning and purpose of the merging of creativity, taste, and

intention for happiness and safety.

 Gantal or betel throwing in the hope that all temptations are

lost by the toss.

 Ngidak endhog or groom stepping on a chicken egg then

cleaned or washed his feet by the bride as a sexual symbol of

the bride and groom had broken their prestige.

 Drinking water degan (coconut water) which is a symbol of

holy water, living water, semen and continued with colorful

flowers in the hope that their family can develop everything

and everything happily physically and spiritually.

 Getting into a spouse means the bride and groom become a

life partner ready to work to carry out their obligations.

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  Sindur, namely attaching cloth (sindur) to the shoulders of the

bride and leading the bride and groom to the wedding chair in

the hope that they will never give up and be ready to face life's

challenges.

 After the summoning ceremony, the bride and groom were

taken to sit in the riengga sasana. After that, the program

continued:

 Timbangan (Scales) or the bride and groom sit on the bride's

father's lap as a symbol of the father measuring the balance of

each bride.

 Kacar kucur by the groom pouring income to the bride in the

form of small change along with its accessories. Symbol that

men are responsible for providing for their families.

 Dulang or the bride and groom feed each other. Contains

figurative behavior of the combination of love of men and

women (sexual symbols). There are also other meanings,

namely the speech of adilinuwih (one thousand valuable

admonitions) symbolized by nine cone.

c. Crater Round Ceremony

This ceremony is specifically for families who are the first time

the celebration of the daughter-in-law of the eldest daughter.

Characterized by dividing property such as change, yellow rice,

tubers and others.

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 d. Tumplek Punjen Numplak means to spill, punjen means different

burden on the shoulder. The meaning of the Punjen Tumplek is

that all parents' darma has passed to the child. This procedure is

carried out for people who will no longer have daughters-in-law

or all their children are married.

e. Sungkeman as an expression of devotion to parents and ask for

your blessing.

f. kirab is a term used to describe when the bride and groom leave

their seats to change clothes.

B. Symbols, Ornaments, and Their Meanings of Javanese Culture

Symbols, Ornaments, and Their Meanings Javanese culture is known to

be strongly influenced by its court traditions. In marriages with cultural

backgrounds, there are a lot of cultural symbols and ornaments that have

certain meanings derived from the palace tradition. Among these are:

i. Patah

Are the two little girls who walk in front of the bride and groom.

When the bride and groom sit, they are tasked with fanning both of

them.

ii. Domas and Manggolo

iii. Domas or domas daughter are two young girls who accompany the

bride. While Mango is two young people who accompany the

groom, even though it actually comes from the bride's family. Each

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 domas and manggolo bring the Mayang twins and exchange them

when a procession goes on. Princess Domas in marriage is like a

lady-in-waiting for a queen. While the manggala is like the royal

retainer.

iv. Janur kuning

v. Yellow bleketepe series is installed at the gate or entrance to the

reception. From this installation is expected to be lost possibility

that is not desirable and as a sign that there is a marriage that will

take place in the house. can also be interpreted as "jalarane nur" or

that the household as a means to bring the light "pepadang" in a

life.

vi. Kembar mayang

vii. Mayang twins are a series made from various leaves and lots of

ornaments from the palm tree which are strung together and

embedded into banana cubs. From the heart, ornaments are made

in the form of monuments or mountains, uler-uleran, keris,

manukan, and whip. While the types of leaves used are banyan

leaves, carriage, gondoroso, and jambe mayang. A monument or

mountain ornament symbolizes the symbol of a male figure (must)

full of knowledge, experience and patience. Ornaments such as a

dagger give meaning that the bride and groom should be careful in

life, smart and wise like a dagger. Uler-uleran ornament is a

symbol of miracle in life, especially in family and the environment.

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 Ornaments like the whip provide encouragement for an energetic

attitude, quick thinking and making decisions to save the family.

While ornaments like birds symbolize high motivation for life.

viii. Banana Tree Complete with its Fruit and Ontong

ix. Banana trees are placed in the left and right sides of the gate /

entrance to the reception area. More preferred if the bananas that

are installed are ripe. Among the meanings contained is that the

husband should be the head of the family in the midst of social life.

Like a banana tree that can grow well wherever and in harmony

with the environment, it is hoped that the new family led by this

husband will also live happily, prosperously and in harmony with

the surrounding environment.

x. Ivory Grips(cengkir gading)

xi. Yellow ivory or small coconut grip, symbolizes the strong and

strong good thoughts, so it is hoped that the bride and groom will

truly be bound in a life together that loves each other.

xii. Bridal decoration (kwade)

xiii. Wedding decoration or background is a kwade consisting of a rono

(krobongan) with a width according to the capacity of the room.

Vivid or fake flower decoration complements the beauty of the

existing rono. If possible, parks and fountains are often added in

front of the rono. The choice of decoration shapes and colors also

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 determine the style and color of the clothes the bride and her

family will wear at the wedding reception.

xiv. Clothes

xv. At the time the wedding event took place, the two brides dressed in

oversized canals of solo canals like a king and queen. The groom

wears a black velvet shirt complete with a kris and kuluk (a high

hat typical of the Javanese king), or if forced to be like a taller

body that is not balanced with the bride then he uses a blangkon.

Additional decorations he wore were bow ties, necklaces and

brooches from jasmine roncen. The bride also wears a velvet solo

female dress with a bouquet and jasmine flower decoration in the

hair and arrives the chest (jasmine roncen that dangles from the

hairpin all the way to the chest) on the left chest. Shades of "light"

(striking colors) and luxury are usually very visible to distinguish

the bride and the other. The clothes of the parents (father) of the

bride and groom are kejawen clothes in the form of beskap

complete with angkin belts and keris. Kain (jarit) is a truntum

motif that means a bright future hope. Mother's wedding dress is

kebaya with angkin slindur. The cloth used is the same as the

fathers, the truntum motif. When the reception was held, a

friendship was held and then the group walked to the dressing

room to change clothes (change clothes) which was nuanced

mataraman and more relaxed. The entire "group" consisting of

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 broken domas manggolo and the two pairs of ladies and gentlemen

also changed clothes and matched the patterns worn by the bride

and groom.

xvi. Kebogiro music and syrakalan With the chanting Kebogiro music

that is used to accompany the entire procession of traditional

rituals is expected to increase the honor and sacredness. The

selection of "kebogiro kedu" music is a "surgical procedure" or

opening of a salvation event or reception. Besides that syrakalan

music is often played to replace Kebogiro or played before

Kebogiro. modin, and decor practitioners who understand these

meanings. This good understanding will in turn provide sufficient

guidance for the bride and groom in navigating family life.

C. Community Thinking Now

Most people who used to do marriages with traditional Javanese

traditions are now even reluctant to do marriages using traditional

Javanese traditions due to many factors, including more money to spend,

time needed to undergo a marriage procession with many traditions, and

also the issue of female genitalia which must be covered. Because of

these factors, most people still choose to get married with Javanese

customs, but not as a whole, all processions are carried out.

With the emergence of such assumptions, it causes traditional traditions

that were often carried out to be no longer done. This has led to the

extinction of these interesting traditions, moreover the meaning

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contained therein is a message and morals that are commonly practiced

by Javanese people. We as young people must preserve our Javanese

culture. For those who are Muslim, they can continue to marry with

Javanese customs without opening genitals with such modifications.

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 Chapter 3

Closing

A. Conclusion

With so many traditions we know that Javanese people have many

interesting and meaningful rituals for the "manten" who will lead a new

life. And now the modern era, for Muslim communities who still want to

do a wedding procession using Javanese customs can still do it by

modifying it.

B. Suggestions

Society can now do the tradition without removing the hijab by

modifying the hijab similarly shaped in a bun. So it will look like using a

bun made of wigs or synthetic, but actually it is a modification in the

form of a modified hijab cloth like a bun.

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 References

 http://springbominseoul.blogspot.com/2016/03/makalah-tentang-

prosesi-adat-pengantin.html

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Attachment

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