From the various traditions that exist in Malay society, the tradition of wedding customs is a tradition that is often found, especially in the coastal areas of Riau. Wedding custom uses literary ...work as a medium of communication in the arrangement of its program. Malay society of Daik Lingga believes that this literary work increases knowledge about the values of life. The correlation between literary work and the wedding custom from the Malay society of Daik Lingga, Riau Archipelago, is illustrated by the things that are expressed in the art and literature, both oral and written literature. The aim of this research is to conduct a study and analysis of speech context that contained in Pantun as the wedding custom of Riau Archipelago society The research method used by researchers is a descriptive analysis method. The research data was taken from the wedding custom from the Malay society of Daik Lingga, Riau Archipelago, specifically related to traditional poetry that is used as the research object. The aspects that researchers examined in the speech context of Pantun include the Situation Context and Cultural Context. Results of the data indicated that Pantun in the wedding custom from Malay society of Daik Lingga, Riau archipelago contained speech context which is divided into the Situation Context (time, place, and Situation) and Cultural Context (geographical location, economic equality, social welfare, religion, culture, customs, and arts). Abstrak: Tradisi yang masih ada dalam masyarakat Melayu khususnya di wilayah pesisir Riau adalah tradisi adat perkawinan. Tradisi ini dilestarikan oleh masyarakat Melayu Daik Lingga. Dalam tradisi tersebut, karya sastra dalam bentuk pantun digunakan sebagai media komunikasi pada tatanan acaranya. Mereka meyakini bahwa karya sastra tersebut menambah pengetahuan tentang nilai-nilai kehidupan. Tujuan penelitian ini adalah untuk melakukan kajian dan analisis tentang konteks penuturan yang ada dalam pantun sebagai media komunikasi dalam adat perkawinan masyarakat Kepulauan Riau. Metode penelitian yang digunakan oleh peneliti adalah metode analisis deskriptif. Data penelitian diambil dari adat pernikahan dari masyarakat Melayu Daik Lingga, Kepulauan Riau. Aspek-aspek yang diteliti dalam konteks penuturan pantun mencakup konteks situasi dan konteks budaya. Hasil penelitian menunjukkan bahwa pantun dalam adat pernikahan berisi konteks penuturan yang dibagi menjadi konteks situasi (waktu, tempat, dan situasi) dan konteks budaya (lokasi geografis, kesetaraan ekonomi, kesejahteraan sosial, agama, budaya, adat, dan seni).
The paper focuses the essence of the wedding ceremony. The purpose of the study is to restore the ritual that took place in the 1950s in the village of Vysokiy, Talovsky District of the Voronezh ...Region, to describe its cultural elements and accompanying vocabulary that have not been paid due attention to in previous research. The material of the research is the living popular speech, recorded by the author in the course of non-formal natural communication, and the personal archival records of the native dwellers of the village. Tthe following methods were used in the course of the work: survey, interview, stationary observation, analysis, comparison, description, etc. As a result, it was possible to fix the unusual components of the festive event and reproduce them in their original form. Plunging into the past, the author established a sequence of parts of the prewedding, wedding and post-wedding periods, objectifying an interconnected and interdependent system. The meanings of the lexical units, reflecting rituality, were checked using the Small Academic Dictionary, the Explanatory Dictionary of the Living Great Russian Language, the Dictionary of Russian Folk Dialects, the Dictionary of Voronezh Dialects, etc. The study determined the areas of functioning of the words in question in the dialects of other territories, noted the similarity in use, and identified localisms. Having summarized the established norms of organizing ritual actions, the author presented them in the form of a kind of set of universal rules. The constituent elements revealed the essence of the custom, displayed a unique picture of the prevailing rituals in a completely original form, which testifies to the real transformation of the ancient celebration. The novelty of the research lies in the fact that the ritual, which is almost 70 years old, has been restored in detail and presented with the help of the language of the native dwellers of rural areas as an inseparable part of popular culture. The practical significance of the work lies in the fact that the factual information underlying it is sure to help the younger generation to reproduce historical reality in the future. The resulting materials supplement the bank of existing data with new information, including valuable data, both from an ethnographic and linguistic point of view. The author hopes that they will be of interest to the linguistic community and a wide range of people interested in traditions.
One of the most important events in an individual's life is wedding, that is an act which symbolizes founding of a family. This important custom of a life cycle is marked by some customs, or their ...fragments thus helping preservation of national tradition, national beliefs and legends. This paper deals with a very narrow site, village Graničane in the surroundings of Leposavić in the north of Kosovo and Metohija, an example that will serve for description of wedding customs and (some) wedding songs. These elements present fitful attempt to keep these latent witnesses of former life in the village, former way of marking the most important events in one's life, former soul of the peasants from this area. The wedding as a ritual in the village of Graničane is characterized by a number of different elements in terms of their nature, each consisting ritual always has its why, its reason of performing, regardless of the fact whether it is an entertainment or it has a higher aim - protection from evil powers, prosperity of the newly weds, providing of healthy and wealthy heirs... All events related to the wedding in Graničane show strong patriarchate which is permeated with all the threads of this life cycle custom. Starting from the choice of the spouse, in all other described customs, masculanization is omnipresent while marginalization of women is emphasized in every sense. Reports of people from the terrain point to some changes and some, due to society modernization, vanishing customs which exist only in the memories of older inhabitants of the village, that is why writing down these segments of memories of the older village inhabitants is of crucial importance in order to preserve cultural tradition of the people from this village in Kosovo and Metohija. Some particularities observed in the village of Graničane point to the importance of distinguishing narrow ethnological sites and their studying, for any generalization (such as national tradition of Kosovo and Metohija as a whole) leads to the overlooking and thus to the latent support of disappearance of numerous characteristic elements of national tradition of every village.
Aim: To examine how wedding customs have acquired unwritten rules over time and how much they have changed in the last hundred years.Methods: Semi-structured interviews with three respondents from ...Gornja Poljica (Split city hinterland) and a secondary analysis of sources with the aim of analyzing the course and customs of weddings over three generations in Gornja Poljica.Results: As in the past, there is a wedding procedure consisting of the gathering of wedding guests, the pick-up of the bride at her home, the wedding ceremony, the celebration, and the visit of the bride’s family to her new home. The new customs are a bachelorette party, a garter toss, a wedding cake and wearing a wedding dress all night. Of 28 customs from 100 years ago, nine (one-third) have disappeared, the wedding day has been changed from Monday to Saturday, the ceremony has been shortened from three days to one, the number of wedding guests has been increased, and the bachelorette party has been introduced.Conclusion: From the narratives, it appears that the wedding ceremony is primarily a personal event, one of the most important in the life of the bride and groom, especially for the woman, for whom it represents a permanent change in family and social status. Until the 1950s, women were more passive in the role of bride than they are today. Through the process of women’s emancipation, globalization and the possibility of free choice, the values and practice of marriage itself have changed.
Nations and peoples throughout history have formulated norms that govern interpersonal relations. In this sense the Jewish Law is unique, as it is not a system of regulations of a state but of a ...people with more than 3000 years of history. They have rarely lived in a sovereign state of their own; they have most often been dispersed throughout the world and lived in different social orders. Various legal systems have had some influence on the development of Jewish legal norms; nevertheless, the Jews have preserved their autonomy, which is particularly evident in their wedding rites. They consider marriage a religious institution that is subject to divine laws; consequently, the Jewish marriage law has to implement the ethical and religious ideals of marriage as ordained by the Law in concrete life and practice. In this sense the Jewish marriage law extracts the celebration of marriage from the private sphere of the fiances and their families and emphasizes the social and moral character of this institution and its fulfillment of the divine plan for human beings, for it is “not good for the man to be alone” (Gen 2,18). The prophets compare the marriage bond to the covenant between God and the chosen people of Israel. The Jewish marriage is not a sacrament in the Christian sense but a mitzvah, that is, a fulfillment of a religious commandment. It is a berith, a holy covenant that entails rights as well as duties. The marriage bond is intended for humans to proliferate and to make them happy in communion with another; it is thus of great social importance. The article presents particulars of the Jewish wedding and marriage practice, which come from the Hebrew Bible and rabbinic tradition, whereby marriage is contracted in stages; it also deals with the question of divorce.
The common-law wedding custom of jumping the broom has been illustrated for at least 450 years, sweeping across Europe and the United States. Since the custom was seen to have little religious and ...legal authority, it became the subject of visual satires by Pieter Bruegel the Elder, William Heath and the Cruikshanks, among others. The custom finds its satirical origins in the sixteenth and seventeenth centuries, but the image tradition leapt to its greatest heights in the late eighteenth and early nineteenth centuries, when it was illustrated in satirical prints that responded to the social and political issues of the day. Jumping the broom was initially used in graphic satires as a shorthand for a clandestine or hasty marriage undertaken by royalty, the elite or the lower classes. By the early nineteenth century, graphic satires had developed a sophisticated visual language, where illustrations of jumping the broom could also stand for an unsuitable contract between two countries, or an objectionable ‘leap’ to a new political role. As the production of satirical prints diminished in England, jumping the broom in the United States was exploited for disturbing purposes for enslaved men and women.
Bishop father Augustin Miletic, vicar of Apostolic vicary in Srebrenica-Ottoman Bosnia from 1813 to 1831, pays special attention to marriage and wedding customs in his work Naredbe i uprave biskupa ...namistnika apostolski proshasti i sadašnjega. His aim was to alleviate bad and baleful Catholic customs, not only the ones connected to marriage customs but also the ones which appeared in other occasions and circumstances. {at is why this paper if full of data from people’s tradition and everyday life of believers, parsons and their chaplains. In this as well as in the other Miletic’s works his expression is one of the highest-quality among Franciscan writers of Silver Bosnia.
Autorica piše o životu žena u Vinodolskoj dolini početkom 20. stoljeća temeljeći svoj rad na osobnim sjećanjima i na predaji koju je u djetinjstvu, 1940-ih godina slušala od svojih starijih predaka i ...sumještana u svome rodnom mjestu Grižanama. U članku opisuje tradicionalne ženidbene običaje, od ugovaranja braka, do priprema za svadbu i same svadbene proslave.
U drugome dijelu članka opisuje mnogobrojne obaveze udanih žena u domaćinstvu i na gospodarstvu, njihov svakodnevni težak fizički rad, jer su bile prisiljene obavljati i „muške“ poslove za vrijeme dok su im muževi veći dio godine bili na radu izvan mjesta. Žena je imala važnu ulogu u domaćinstvu unatoč tradicionalno podređenom položaju u odnosu na muškarca, u svim područjima života.
Unatoč brojnim i teškim poslovima koje je žena obavljala u kućanstvu i gospodarstvu njen doprinos se redovno umanjivalo i obezvrijeđivalo. Već se za vrijeme svadbe iskazivala veća važnost mladoženje i njegove obitelji time što je njegov rod zauzimao počasna mjesta za stolom bliže mladencima, dok je mladenkin rod sjedio na začelju stola. Djevojke su se u pravilu udavale malodobne, a već s dvadeset godina smatrane su prestarima i u toj dobi su tešlo nalazile ženika. Nakon vjenčanja mladenke su bile prisiljene preuzeti mnogobrojne dužnosti i poslove oko obitelji i imanja. Najčešće su bile premlade i bez iskustva pa su u početku pomagale svekrvi i od nje učile kućanske poslove i obiteljska pravila. Muškarci su već s proljećem odlazili na rad u druge sredine te se tek povremeno vraćali, a žene su ostajale same, rađale djecu, održavale imanje i obitelj koju su činila djeca i ostarjeli muževljevi roditelji te bile prisiljene podnositi sve teškoće života na selu. Novac su zarađivale prodavanjem svojih poljoprivrednih proizvoda u obližnoj Crikvenici, a skromnom zaradom pažljivo su gospodarile i kupovale samo najnužnije. Odjeću i obuću izrađivale su same, a isto tako su pripremale i miraz za svoje kćeri.
Ovaj rad je mali prilog upoznavanju načina života žena u Vinodolu u nedavnoj prošlosti i donosi nekolikoj primjera iz života lokalne sredine mjesta Grižane. Obzirom da se radi o slojevitoj tematici koja do sada u ovom miljeu nije istraživana, smatramo da zahtijeva više pozornosti nego što pruža ovaj rad te da zaslužuje kompleksnije istraživanje i proučavaje.
Osim opisa svadbenih običaja, ovdje je zabilježeno i nekoliko pjesama koje su se najčešće pjevale na svadbama, a naveden je i niz lokalnih naziva vezanih uz kućanstvo čime ovaj rad dopinosi dokumentiranju usmene tradicije Grižana.
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