Wedding Customs in Amdo, Eastern Tibet

A wedding in Tibetan society is the most important family celebration. The quality of the wedding shows the role that a family plays in the tribe, tshowa. The structure and rules may vary in different regions, but the main elements are more or less the same. Preparation and the ceremony itself can take a few days or more, and traditionally it is preceded by a consultation with an astrologer. Only if the parties are well matched according to their horoscopes are they allowed to marry. In my study, I will focus on the marriage customs of Amdo – nowadays most of Qinghai Province, and some parts of Gansu and Sichuan Provinces of China; in particular the structure and the songs and toasts that feature at each stage of the wedding. During the feast the role of certain relatives such as the maternal uncles is extremely important: their repertoire contains a large numberof songs. We can say that the whole wedding is a mapping of hierarchy and filial piety in a traditional Tibetan family.

Social Culture And Economic Development In The Batak Angkola Community In Padang Lawas Utara

Economic development is an effort to reduce poverty in order to achieve prosperity through increased income. Economic development can be influenced by economic, social and environmental factors. This study aims to identify the socio-cultural relationship with economic development through a literature study with the object of the Batak Angkola community in North Padang Lawas district. The results of the study indicate that in theory the socio-cultural environment has a relationship with economic development. The socio-cultural environment includes traditional ceremonies such as birth customs, marriage customs and death customs. In addition, poverty, human resources and capital formation are also related to the success of economic development. This local wisdom is still ongoing today because the Batak Angkola people adhere to the philosophy of Hamoraon, Hasangapon, Hagabeon

PERGESERAN NILAI ADAT DAN BUDAYA DALAM PERKAWINAN MASYARAKAT GORONTALO DI MASA PANDEMI COVID-19

This research was conducted to find out for how the shifting of marriage customs values ​​that occurred in Gorontalo during the Covid-19 Pandemic. This research will provides an information on the factors causing the shift in the tradition of traditional marriage values ​​in Gorontalo. This research uses qualitative methods and uses data collection techniques carried out by observation and interviews. The results of this study can be concluded that the marriage customs during the Covid-19 Pandemic that occurred in the Gorontalo community experienced a shift, time and form of presentation. This is also due to modernization which presents a new transformation in the implementation of traditional marriage in Gorontalo. Apart from the factor of the Covid-19 which affects changes in traditional customs and culture, there are also other causes, such as; economic factors, the factors of progress contaminated by art, new cultures, and the dynamics of interpretation of religious understanding.

Marginalized people in Keethari novel

With a narrative of an ethnic group of the intersocial sect, it moves the reading in the midst of the incident descriptions of ordinary people as a compelling record of ethnic identities such as nomadism, location, occupation, proverb, ballad, etc., as a compelling record of their faith, ritual, deity, lifestyles such as marriage, customs, and food systems.

Symbolic Meaning of Batak Simalungun Wedding Ceremony in Sindar Raya Village (A Semiotic Study)

This research describes the meaning of symbols, symbols, or signs contained in the Batak Simalungun wedding ceremony as a semiotic study. Symbols, symbols, or signs can be identified the meaning, use and benefits in the implementation of marriage customs for the Batak Simalungun community which need to be preserved as one of the local wisdom. The meaning of symbols, symbols, or signs is part of the semiotic approach which is the binding factor in his studies. The sign aims to simplify thoughts or ideas to facilitate communication which contains meaning, values, norms, or certain intentions that must be obeyed by the Simalungun Batak community, especially in the Sindarraya area. The signs found in the Simalungun Batak wedding ceremony are mangalo-alo boru na bayu, boras tenger, tondong welcome (mangalo-alo tondong), tombuan na marappang-appang, ambanganni tondong na baru, groceries, jambar, partadingan manurdukhon, tobus huning, panruttuki, uluni omas / tintin marakkup, suhuni appang, padaskon hiou holong, hiou parsimatuaon and panukkunan dishes.

Perkawinan Beda Agama dalam Perspektif Hak Asasi Manusia di Indonesia

Presence of law number 1 Year 1974 about marriage can not provide legal protection as a whole in every marriage phenomenon, particularly in marriage different religions in Indonesia. Marriage law legitimately based on religion, but on human rights as privileges asserted freedom and marriage customs, embraced religion as a fundamental right that cannot be intervened by anyone. Problems of research 1) How marriage settings different religions in Indonesia? 2) How different religious marriage is a logical consequence of human rights perspective? This research is normative method, legal research with the study of the library of primary and secondary legal materials. Based on the findings of the research: 1) the Act of marriage has not provided certainty for couples who make marriage difference religion, there’s still a void marriage norms about different religions and conflict norms regarding legitimately marriage. 2) Different religious marriage discriminatory, religion is fundamental right that has been reserved and disinterfacking, the phenomenon raises consequences for one party with bowed themselves follow the religion of her partner. The Government expected to conduct observations regarding the effectiveness of the rules marriage and harmonization in Indonesia was not going empty, blurred or conflict of norms.

Interrogating the Role and Value of Cultural Expertise in Law

It is common for litigation to draw upon expert evidence to assist a judge to arrive at a balanced decision. This paper examines the role of one type of expert evidence submitted to courts, namely cultural expertise (CE), which provides information on socio-cultural issues such as kinship, family, marriage, customs, language, religion, witchcraft and so on. This type of evidence is primarily the result of qualitative, ethnographic research. I begin by examining the views of experts who have provided CE to courts/mediators; I then look at how judges view and make use of CE, and finally I examine lawyers’ views on CE. To address gaps in published research, I interviewed British barristers to understand how they make use of experts in the cases they litigate. Finally, I have surveyed legal decisions made by all British appellate courts to arrive at an approximate idea of the extent to which CE has been submitted in English and Welsh courts. I conclude that the extent to which CE—and other types of socio-legal evidence—is submitted varies considerably depending upon the legal/evidentiary procedures followed in different jurisdictions and in different countries.