Journal of Linguistic and Literature Studies ISSN: 3032-0739 Vol.
2 No.
March 2024, pp 9-17 https://doi.
org/10.
36663/jolles.
Procedures and Lexicons Used in Ngerorod Wedding Ceremony in Sidetapa Village North Bali Dewa Ayu Oka Angelita Ganesha University of Education dwayuu09@gmail.
Article History Submitted: February 3rd 2024 Revised: February 25th 2024 Accepted: February 26th 2024 Abstract This research aimed to describe the procedures, lexicons, and cultural meanings found in the ngerorod wedding ceremony in Sidetapa village.
This research was designed in the form of descriptive qualitative research.
The data of this study were collected through observation, interview, recording, and Three informants in this study were selected based on a series of criteria.
The instruments used in this research were a camera, interview guide, and observation sheet.
This study's results showed seven procedures in the ngerorod wedding ceremony in Sidetapa village and twenty-seven lexicons in the ngerorod wedding ceremony in Sidetapa village.
The seven procedures found in the ngerorod wedding ceremony in Sidetapa village are ngelaibang, ngaku nyuwang/mepejati, ngengkeb, ngabe iyeh, mesuwaka, makruna, and pejalan bebas/bebas In addition, twenty-seven lexicons found in ngerorod wedding ceremony are ngelaibang, ngaku nyuwang/mepejati, kanti, ngengkeb, ngabe iyeh, pengenduh, mesuwaka, makruna/pakrunan, damar, base tampil, penyapadana, purusa, pradana, saang, gagapan, pretaksu, umah adat, pejalan bebas/bebas pejalan, duwase, base palpalan, tetempeh, saling sopin, kain pejekjek, sesangi, natab banten bale, bobok, and ngabe saang.
Keywords: Cultural Meaning.
Lexicons.
Ngerorod Wedding Ceremony Recommended Citation Angelita.
Procedures and lexicons used in Ngerorod wedding ceremony in Sidetapa Village North Bali.
Journal of Linguistic and Literature Studies, 2.
, 9-17.
https://doi.
org/10.
36663/jolles.
Copyright A 2024 by Dewa Ayu Oka Angelita.
Published by English Language Education.
STKIP Agama Hindu Singaraja
INTRODUCTION
Language and culture are two things that cannot be separated (Devianty, 2.
Language and culture cannot be separated because culture forms and influences language.
Language is also a tool used to convey traditions and values related to the identity of community groups.
As Kusuma et al.
stated, language and culture exist wherever society exists.
Additionally, how a language is used in society and by certain communities Procedures and Lexicons Used in Ngerorod Wedding Ceremony in Sidetapa Village North Bali determines its existence.
Therefore, the language and culture in each region are not the same.
Language and culture in every region of the world are different.
These differences can be seen in their art, traditions, behavior, and beliefs.
These differences make each region unique.
People in a certain area must have their differences.
One example is the people in the area of Bali.
Bali is a region well-known worldwide because of its rich diversity of cultures, languages, and traditions (Luchman et al.
, 2.
One of the traditions in Bali, which has its uniqueness and different processions in every region in Indonesia, is the wedding ceremony.
The wedding ceremony is an example of Manusa Yadnya and is usually carried out after the metatah/mepandes ceremony (Renawati, 2.
Wedding ceremonies in Bali are different from one another.
In addition, several procedures are carried out and it depends on the type of marriage carried out by the married According to Budasi & Suryasa .
there are five marriage systems in Bali, namely jodohange, merangkat/ngerorod, melegandang, nyentana, and ngidih.
Ngidih/memadik and merangkat/ngerorod are two ways of getting married, which are commonly carried out by Balinese people by customary law in Bali (Suta et al.
, 2.
One example is the ngerorod wedding ceremony in Sidetapa village.
Sidetapa village is one of the villages in Buleleng that carried out the ngerorod wedding ceremony compared to other marriage systems.
In the process of the wedding ceremony, several procedures are carried out, and these procedures have a particular lexicon.
A lexicon is a list of words that includes definitions often used in a community (Hestiyana, 2.
However, the procedures and lexicons in the wedding ceremony are only known by a few people in Sidetapa.
Even though people in Sidetapa have often visited or seen wedding ceremonies, many people, especially the younger generation, need to pay attention to the procedures of the wedding ceremony and, most importantly, the lexicon of the wedding ceremony.
If the younger generation pays little attention to the lexicon, which is part of the richness of their local language, it will lead extinction of the lexicon or their local language.
As Budasi .
stated, if language speakers pay insufficient attention to their environment, it leads to the extinction of lexicons in that particular group.
In addition, losing the lexicons would result in that community losing its self-identity (Austine, 2001.
Wamalwa & Oluoch, 2013.
Budasi & Suryasa, 2.
Therefore, to maintain the lexicon in the marriage tradition in Sidetapa village, it is necessary to research the lexicon in the wedding ceremony in Sidetapa village.
Reminding the public about the lexicon in the wedding ceremony in Sidetapa village can help preserve the culture in the area.
Two studies are connected to wedding ceremonies/marriages.
The first study was conducted by Sudiartini .
, who discussed communication strategies used in the Ngidih wedding ceremony in Lokapaksa village.
This study describes the procedures for the Ngidih wedding ceremony in Lokapaksa village.
Besides, this study also focuses on investigating the types of communication strategies used in the Ngidih wedding ceremonies in Lokapaksa Then, the second study was conducted by Khairulloh et al.
, who discussed Hinduism traditional wedding ceremony in Tenganan Pegringsingan Village.
Karangasem.
Bali.
This research only focuses on the wedding ceremony process in Tenganan Pegringsingan village.
Karangasem.
Bali.
Based on the previous study above, no research focuses on lexicons in wedding ceremonies in Sidetapa village.
It is important to study the lexicon, especially in wedding Procedures and Lexicons Used in Ngerorod Wedding Ceremony in Sidetapa Village North Bali ceremonies in Sidetapa village to preserve the existing culture.
Therefore, the researcher is interested in studying the lexicon of wedding ceremony in Sidetapa village to preserve the culture in Sidetapa village so that Sidetapa village does not lose its self-identity and can continue to be passed on to the next generation.
METHOD
This research was designed in the form of descriptive qualitative research.
The data of this study were collected through observation, interview, recording, and documenting.
Three informants in this study were selected based on a series of criteria.
One of them was selected as the main informant and two of them were selected as the secondary informant .
irst secondary informant and second secondary informan.
The main informant is Prajuru desa adat .
ustomary village administrato.
The first secondary informant is Mangku dadya .
and the second secondary informant is Kelian desa adat .
head of custo.
The instruments used in this research were a camera, interview guide, and observation sheet.
A camera was used to take pictures and videos of the ngerorod wedding ceremony in Sidetapa village.
interview guide was used to help the researcher in conducting interviews with informants regarding the questions that will be given.
Observation sheets were used to take note of the information obtained from the observation.
The collected data were analyzed by using three flows of activities or procedures adopted by Miles and Huberman .
Mile and HubermanAos analysis has three procedures for analyzing data namely, data reduction, data display, and conclusion drawing/verification.
First, the researcher reduced the collected data by selecting the used data and eliminating unnecessary data to make it more oriented.
Then, the data obtained will be displayed in a table of two columns.
Last, the researcher will conclude that the data is completely complete.
Two types of triangulations were used in this study, including: methodological triangulation and data triangulation.
FINDINGS AND DISCUSSIONS
The Procedures of Ngerorod Wedding Ceremony in Sidetapa Village Ngerorod is a type of marriage where the bride and the groom marry by running away based on their love for each other.
Ngerorod wedding ceremony is one of the types of wedding ceremonies that are used in Sidetapa village.
There are seven procedures for the ngerorod wedding ceremony in Sidetapa village.
The seven procedures are shown in Figure 1.
Figure 1.
Procedures of ngerorod wedding ceremony Ngelaibang Ngaku nyuwang/mepejati Ngengkeb Mesuwaka Mekruna/pakrunan Pejalan bebas/bebas Ngabe iyeh Procedures and Lexicons Used in Ngerorod Wedding Ceremony in Sidetapa Village North Bali Based on Figure 1, there are seven procedures of ngerorod wedding ceremony in Sidetapa village.
The seven procedures are ngelaibang, ngaku nyuwang/mepejati, ngengkeb, ngabe iyeh, mesuwaka, makruna/pakrunan, and pejalan bebas/bebas pejalan.
The explanation of each of these procedures is explained below:
Ngelaibang Ngelaibang is an event where the prospective groom and the prospective bride elope.
In ngelaibang, the prospective bride meets the prospective groom without her parents' knowledge and flees with the prospective groom.
Ngaku nyuwang/mepejati Ngaku nyuwang/mepejati is an event where one of the envoys (Kant.
from the prospective groom goes to the parentAos house of the prospective bride.
The envoy (Kant.
went to the prospective brideAos parentAos house carrying a bobok to tell the prospective bride's parents that their daughter was invited to elope by the prospective groom.
In addition, the envoy (Kant.
also informed the prospective bride's parents not to worry about finding her daughter because, at that time, her daughter was already with the prospective groom.
Ngengkeb Ngengkeb is an event where the prospective groom and the prospective bride hide The place where the prospective groom and prospective bride hide is outside the prospective groom's house.
The prospective groom and prospective bride hide in a third party's house or can hide in someone's garden.
Ngabe iyeh Ngabe iyeh is an event where an envoy brings water to the house of the prospective bride's parents.
The envoy who brought the water was two teenage girls.
These two teenage girls must carry water to the house of the prospective bride's parents.
Besides, these two teenage girls also persuaded the prospective bride's parents to no longer be sad and want to let their child get married because it was based on both of their wishes and the basis of mutual love.
After that, the two teenage girls inform the prospective bride's parentsAo decision to the prospective groom and bride whether the prospective brideAos parents accept the water or throw it away.
Mesuwaka Mesuwaka is an event where the prospective groom's parents visit the prospective bride's parent's house to have a meeting to apologize.
Apart from apologizing to the prospective brideAos parents, the families of the prospective bride and groom also negotiate regarding the next process that will be carried out after the prospective brideAos parents accept the apology from the prospective groomAos parents.
Mesuwaka is carried out after the prospective bride's parents receive the previous water from the envoy .
In carrying out this mesuwaka, the prospective bride and groom do not participate.
During the mesuwaka process, the thing that the prospective groomAos family brings to the prospective brideAos house is gagapan .
ugar, coffee, rice, and so o.
Makruna/pakrunan Procedures and Lexicons Used in Ngerorod Wedding Ceremony in Sidetapa Village North Bali Makruna is the most important process in ngerorod wedding ceremony in Sidetapa Makruna is an event where three envoys of the prospective bride and three envoys of the prospective groom meet to discuss three important things.
The three things include confirming that her daughter ran away .
yekenang ilang-ilanga.
, admitting they were wrong .
gaku peli.
, and finally asking for freedom of the bride to get married .
gidih pejalan bebas/bebas pejala.
The makruna process is carried out as a symbol that the marriage of the groom and bride is said to be valid in niskala and sekala.
The meeting of the three envoys from the prospective groom's families and three envoys from the prospective bride's families took place in the traditional house in Sidetapa.
In addition, before holding this meeting .
, three facilities must be prepared.
The three facilities are damar, base palpalan, and base tampil.
Pejalan bebas/bebas pejalan Pejalan bebas/bebas pejalan is an event where the bride and groom perform the wedding ceremony.
This pejalan bebas/bebas pejalan ceremony is carried out according to the auspicious days previously determined in the pakrunan ceremony.
The purpose of implementing this pejalan bebas/bebas pejalan is so that the bride is legally the wife of the groom and the bride is also legally part of the groomAos family.
The things that are done during the pejalan bebas/bebas pejalan process are the groom's family, the bride and groom come to the bride's parents' house by bringing gagapan and the groom brings a wood .
After arriving at the brideAos parentsAo house, the groom places the wood .
around the bride's parents' house.
Then, the bride and groom entered the traditional house and asked for smelting from the God Brahma.
After that, the groom and the bride along with the entire family of the groom and bride go to the groom's house to carry out the natab banten bale process and saling Lexicons and the Cultural Meaning in the Ngerorod Wedding Ceremony in Sidetapa Village There are twenty-seven lexicons found in the ngerorod wedding ceremony in Sidetapa village and its cultural meaning.
The twenty-seven lexicons are spread across seven procedures of the ngerorod wedding ceremony in Sidetapa village, which were explained previously.
All the lexicons and the cultural meaning in the ngerorod wedding ceremony are presented in Table Table 1.
Lexicons and the Cultural Meaning in the Ngerorod Wedding Ceremony Lexicon Cultural meaning running away other people's children ngaku nyuwang/mepejati confessed to the prospective brideAos parents that their child had been taken an envoy that goes to the prospective bride's parents' house to tell them that their children have been taken hiding somewhere ngabe iyeh bringing water to the prospective brideAos parentsAo house two teenage girls who bring water in the ngabe iyeh process the prospective groomAos parents visit the prospective brideAos parentsAo house to apologize makruna/pakrunan a symbol that the marriage of the groom and bride is said to be valid in niskala and sekala a light for the process of pakrunan base tampil a witness to the implementation of the pakrunan Procedures and Lexicons Used in Ngerorod Wedding Ceremony in Sidetapa Village North Bali umah adat pejalan bebas/bebas base palpalan saling sopin kain pejekjek natab banten bale ngabe saang the prospective groom the prospective bride the opening of the pakrunan process the bodyguard of Ida Sang Hyang Widhi Wasa (Go.
a miniature part of the village temple wedding ceremony of the bride and groom witnessed by the whole family symbolize the female child's labor strengthen ties between families A Good Day Based on Hinduism symbolizes respect for the representative who will carry out the pakrunan a thing for carrying out certain ceremonies a symbol of togetherness an object that the bride and groom step on when entering the groomAos house and the brideAos parentsAo house a form of gratitude for God's grace and the fulfillment of symbolizes the inauguration that the bride and groom are legally husband and wife light for the envoy, so that the envoy (Kant.
goes to the brideAos parentsAo house smoothly without any obstacles a symbol of exchange given to the brideAos parents Based on Table 1, there are twenty-seven lexicons found in the ngerorod wedding ceremony in Sidetapa village and its cultural meaning.
First, ngelaibang means running away other people's children or running away the prospective bride by the prospective groom.
Second, ngaku nyuwang/mepejati means confessing to the prospective bride's parents that their child had been taken by the prospective groom.
Third, kanti means an envoy that goes to the prospective bride's parents' house to tell them that their children have been taken by the prospective groom.
Fourth, ngengkeb means the prospective bride and groom hiding somewhere or hiding in the third party's house.
Fifth, ngabe iyeh means bringing water to the prospective brideAos parentsAo house.
Sixth, pengenduh means two teenage girls who bring water in the ngabe iyeh process to calm the prospective bride's parents and persuade them to let their child be married.
Seventh, mesuwaka means the prospective groomAos parents visit the prospective brideAos parentsAo house to apologize about the prospective groom running away the prospective bride.
Eighth, makruna/pakrunan means a symbol that the marriage of the groom and bride is said to be valid in niskala and sekala.
Ninth, damar means light for the process of Tenth, base tampil means a witness to the implementation of the pakrunan which is the base tampil consisting of base, pamor, and buah.
The base symbol of the God Vishnu, the pamor symbol of the God Shiva, and the buah symbol of the God Brahma.
Next, the eleventh lexicon is purusa means the prospective groom.
Twelfth, pradana means the prospective bride.
Thirteenth, penyapadana means the opening of the pakrunan Fourteenth, pretaksu means the bodyguard of Ida Sang Hyang Widhi Wasa (Go.
Fifteenth, umah adat means a miniature part of the village temple and held several ceremonies.
Sixteenth, pejalan bebas/bebas pejalan means the wedding ceremony of the bride and groom witnessed by the whole family.
Seventeenth, saang means symbolize the female child's labor or the prospective bride's labor.
Eighteenth, gagapan is a thing that is carried during mesuwaka Procedures and Lexicons Used in Ngerorod Wedding Ceremony in Sidetapa Village North Bali and pejalan bebas/bebas pejalan process consisting of sugar, coffee, rice, etc.
and it means strengthening ties between families.
Nineteenth, duwase means a good day based on Hinduism.
Twentieth, base palpalan means symbolizes respect for the representative who will carry out the pakrunan.
The next twenty-first lexicon is tetempeh means a thing for carrying out certain Twenty-second, saling sopin means a symbol of togetherness which is the bride and the groom will always be together in building their household through good or bad times.
Twenty-third, kain pejekjek means an object that the bride and groom step on when entering the groomAos house and the brideAos parentsAo house.
Twenty-fourth, sesangi means a form of gratitude for God's grace and the fulfillment of requests.
Twenty-fifth, natab banten bale symbolizes the inauguration that the bride and groom are legally husband and wife.
Twentysixth, bobok is made from bamboo and dried coconut skin .
which means light for the envoy, so that the envoy (Kant.
goes to the brideAos parentsAo house smoothly without any Last, ngabe saang means a symbol of exchange given to the brideAos parents because the groom had taken their child.
The results of this study show that there are several procedures used in ngerorod wedding ceremony and several lexicons that exist in ngerorod wedding ceremony in Sidetapa The procedures are ngelaibang, ngaku nyuwang/mepejati, ngengkeb, ngabe iyeh, mesuwaka, makruna, and pejalan bebas/bebas pejalan.
In addition, there are twenty-seven lexicons found in ngerorod wedding ceremony.
The twenty-seven lexicons are ngelaibang, ngaku nyuwang/mepejati, kanti, ngengkeb, ngabe iyeh, pengenduh, mesuwaka, makruna/pakrunan, damar, base tampil, penyapadana, purusa, pradana, saang, gagapan, pretaksu, umah adat, pejalan bebas/bebas pejalan, duwase, base palpalan, tetempeh, saling sopin, kain pejekjek, sesangi, natab banten bale, bobok, and ngabe saang.
The theory from Titania & Mahdi .
about lexicons supports this study findings.
Titania & Mahdi .
stated that the lexicon is the speaker's dictionary, which contains definitions that deviate from general principles.
It can be seen that the lexicon used in the ngerorod wedding ceremony in Sidetapa village is the speakerAos dictionary or the Sidetapa peopleAos dictionary, which contains a definition that is different from the others.
One of the lexicons used by the Sidetapa people in the ngerorod wedding ceremony is pengenduh.
Pengenduh is one of the Sidetapa people's dictionaries, which has a different meaning.
Besides, this study also related to the Kridalaksana .
s cited in Hestiyana, 2.
, which stated that there are two types of lexicons: active and passive.
The lexicons that are often employed in daily activities are called active lexicons.
Meanwhile, the lexicons are employed only occasionally by the community or during specific ceremonies or evens called passive lexicons.
From the explanation, it can be seen that the lexicons used in the ngerorod wedding ceremony in Sidetapa village are included passive lexicons, which are only employed when the ngerorod wedding ceremony in Sidetapa village is held.
All of those lexicons have their cultural meaning which differ from another region.
This is line with Wakit .
, who argues that language has a cultural meaning when society interprets it in terms of a specific culture.
Defined, people or communities in a region interpret a word according to their culture, which may differ from other communities.
The theory from Wakit supports this study's findings, which is that all of the lexicons used in the ngerorod wedding ceremony have a cultural meaning that may differ from other communities.
For Procedures and Lexicons Used in Ngerorod Wedding Ceremony in Sidetapa Village North Bali example, saang means firewood.
meanwhile, in the ngerorod wedding ceremony in Sidetapa village, saang symbolizes replacing the female child's labor that the prospective groom takes.
Another example is ngabe iyeh, which means bring water.
In contrast, in the ngerorod wedding ceremony, ngabe iyeh means that when the prospective groom takes the child .
he prospective brid.
, the prospective bride's parents will certainly feel sad, disappointed, and angry.
Therefore, the water is brought.
The water here means shade.
So, the prospective bride's parents' anger, sadness, and disappointment can be reduced, and they can calm down again.
The purpose of ngabe iyeh here is to calm the feelings of anger, disappointment, and sadness from the prospective bride's parents so they can return to calm.
Ngabe iyeh also indicates whether the prospective bride's parents agree with their child's marriage.
Those examples imply that cultural meaning is the meaning in a language contained in the traditions or culture of a particular society and different from other communities.
CONCLUSION
Based on the findings of this research, there are seven procedures of ngerorod wedding ceremony and twenty-seven lexicons found in ngerorod wedding ceremony in Sidetapa village.
The seven procedures are ngelaibang, ngaku nyuwang/mepejati, ngengkeb, ngabe iyeh, mesuwaka, makruna, and pejalan bebas/bebas pejalan.
Then, the twenty-seven lexicons are ngelaibang, ngaku nyuwang/mepejati, kanti, ngengkeb, ngabe iyeh, pengenduh, mesuwaka, makruna/pakrunan, damar, base tampil, penyapadana, purusa, pradana, saang, gagapan, pretaksu, umah adat, pejalan bebas/bebas pejalan, duwase, base palpalan, tetempeh, saling sopin, kain pejekjek, sesangi, natab banten bale, bobok, and ngabe saang.
Based on the procedures in ngerorod wedding ceremony in Sidetapa village, especially the ngabe iyeh and makruna/pakrunan procedures, it can be seen that wedding ceremony in Sidetapa village have their own characteristics which have been carried out by the Sidetapa community for a long time as a legacy of their ancestors.
Apart from that, the lexicon in the ngerorod wedding ceremony in Sidetapa village also has its own cultural meaning which is different from other Therefore, because of that uniqueness, researchers researched the procedures, lexicons and its cultural meaning in ngerorod wedding ceremony in Sidetapa village so that the culture of the Sidetapa village community does not become extinct.
REFERENCES