Local Wisdom of Badoncek as Oral Tradition in Pariaman

Ethnic-group Wedding Ceremony

Deliana

, Masdiana Lubis

Department of English, Faculty of Cultural Sciences, Universitas Sumatera Utara, Medan, Indonesia

Keywords: Local wisdom, oral tradition, deliberation and consensus, customary leaders, badoncek.

Abstract: Badoncek is a type of tradition that is orally inherited in Pariaman community, West Sumatera. The term

badoncek is a fundraising activity conducted by relatives and local residents at a wedding ceremony. This

activity is usually performed at night after the invited guests come home. In this study, 20 informants of

Pariaman were interviewed in two different locations, that is Pasar Sukaramai in Medan and Naras Hilir

village in Pariaman. These interviews generated a total of 6 forms of local wisdom in badoncek and 5 forms

of its weaknesses which were then recorded, transcribed, and documented. This research uses in-depth

interview and focus group discussion. The focus of discussion was finding the forms of local wisdom and

the weakness in oral tradition badoncek. These forms and weakness were analyzed based on interpretation

and comparison methods. A number of attempts have been made to preserve badoncek tradition by

approaching the local government, customary leaders of Pariaman, and Pariaman community associations.

Badoncek tradition could also be applied to raise funds, in order to support local government program.

1 INTRODUCTION

This study aims to find the forms of local wisdom in

badoncek and its existence in Pariaman community

today. The term badoncek refers to a tradition which

held at Pariaman tribe wedding ceremony, West

Sumatra. Another terms of badoncek are baretong,

barantam, and badantam. The term baretong is used

in the northern Pariaman sub-district Marlina,

(2009), badantam in the East Pariaman sub-district

Wita, (2018 ), barantam in the southern Pariaman

sub-district Fiftina, (1995).

These researchers discussed the badoncek

tradition in three different sub-districts in the

Pariaman city, namely northern Pariaman, East

Pariaman, and southern Pariaman. In general, there

is no difference in the performance of badoncek

tradition in the three sub-districts, each sub-district

uses its own term in the implementation of the

badoncek tradition. In this study, more focused on

the forms of local wisdom found in the badoncek

tradition and efforts to preserve it.

Research that leads to oral tradition and forms of

local wisdom in the Pariaman community have been

widely done. Malik, Ameron (2013) discovered the

role of Sosoh music at the tabuik ceremony in

Pariaman. Local wisdom found in the Sosoh music

performance is the survival attitude when there is a

battle between two tabuik groups. Faizzati (2015)

found the factors that influenced the existence of the

bajapuik tradition and uang hilang in the marriage of

the Padang Pariaman community, related to Islamic

marriage law. The local wisdom found are

sociological, economic and spiritual values. Yesa,

(2014) explored symbolic meanings in the Pariaman

tabuik ceremony, such as meaning before making

tabuik, meaning in the process of making tabuik, and

meaning in the top event tabuik. Local wisdoms

found in symbolic meanings were struggle, hope and

respect values.

Utama, (2002) found various functions of uang

hilang in Pariaman marriage customs. Local wisdom

found in his study were the endorsement of social

status, the means of social mobility, the principle of

reciprocity, and the role and position of women in

Pariaman community.

In principle, badoncek tradition is a fundraising

activity from relatives, non-relatives, and local

communities to lighten the burden of bride's family.

Badoncek tradition is only found in Pariaman

community, so it becomes the pride and the

characteristic of its community. In Pariaman city,

badoncek tradition is still being maintained.

Badoncek is a part that cannot be separated from a

series of marriage ceremonies in Pariaman

1296

Deliana, . and Lubis, M.

Local Wisdom of Badoncek as Oral Tradition in Pariaman Ethnic-group Wedding Ceremony.

DOI: 10.5220/0010072212961300

In Proceedings of the International Conference of Science, Technology, Engineering, Environmental and Ramiﬁcation Researches (ICOSTEERR 2018) - Research in Industry 4.0, pages

1296-1300

ISBN: 978-989-758-449-7

community. This situation is in contrast to the

Pariaman community who live in Medan. Badoncek

tradition is hardly found in Medan. It can be

ascertained that one day in its origin place, it will

also be forgotten by its own community Wempi

Yohanes, (2015).

In badoncek tradition, actually there are some

noble values of local wisdom that has been inherited

by the ancestors. Badoncek tradition has a deep

meaning of life philosophy, that is barek samo

dipikua, jikok ringan samo dijinjiang, which means

life must be mutual help, suffering and happiness

will be shared together. Further, badoncek can be

applied to support government programme (

Mediaterobos.com 2018), (Sulaiman, TK, Rahmat

https://www.kompasiana.com/ 2015),

https://sumbar.antaranews.com/.../2014 Fundraising

from local community aims to repair mosques or

surau, natural disaster, orphans help, repairing

village road, and so forth. Badoncek tradition even

though it is open and tends to compete with each

other, badoncek are not riya acts or show prestige.

2 REVIEW OF LITERATURE

2.1 Local Wisdom

Local wisdom is a wisdom that has been agreed

upon by a community and passed down from

generation to generation. Local wisdom can also be

defined as local cultural values that can be used to

regulate people's lives wisely. Local wisdom studies

on local traditions have already been done in various

perspectives Roikhwanphut (2012) discussed about

knowledge and local wisdom of thai people in facing

problems caused by development. She found Thai

traditional communities still have enough knowledge

to rely more on their own knowledge, on their own

ways, and on nature. They live peacefully, help each

other and share with others. These noble values will

continue to be preserved, if possible, combine them

with knowledge that comes from outside. Tambas, et

(2017) found fishing tradition, inherited from

ancestors. Using old equipments, and traditional

ways, the fishing process can be done successfully.

This tradition contains forms of local wisdom such

as sense of solidarity, mutual help, and survival.

2.2 Oral Tradition

Oral tradition, according to Vansina, (1965) are all

oral testimonies concerning the past which are

transmitted from one person to another. Bauer and

Berhneim (in Vansina,1965) has defined oral

tradition is a kind of direct and indirect testimonies.

Direct testimony refers to all verbal testimonies that

are reported statements concerning the past, based

on eyewitness process. It communicates orally.

Indirect testimony refers to nonverbal testimony,

based on transmission process from one generation

to another, it is reported one.

For Pudentia (ed) 2015), it is spoken discourses,

including literary or non-literary discourse system.

Sibarani (2015) said there are three important types

in studying oral tradition, namely (1) forms of oral

tradition concerning the text, context, and co-text,

(2) content of tradition verbal with regard to

meaning and functions, values and norms, and local

wisdom, and (3) revitalization and preservation of

traditions verbal regarding activation or protection,

management and development, and inheritance and

benefit. D.A. Swanson (2008) found a connection

between oral tradition and geological studies. Data

obtained from the oral record about 400 years of

eruptive activity at Kīlauea is almost the same as the

data obtained from modern research. Blackhawk,T

(1990) has defined a kind of teaching using an oral

tradition approach, such as storytelling, is more

effective than writing style. Through this approach,

it is also considered to sharpen students' thinking

and their sense of audience's perspective.

3 METHODOLOGY

This study is a field research. The data was gathered

from Pariaman informants who lived in Pariaman

and Medan city. In collecting data, are used in-

depth interview and focus group discussion methods

(Sugiyono, 2013). Using in-depth interview method,

the researcher interviewed the informants one by one

to get detailed and in-depth information. For focus

group discussion methods, the researcher collected

all the informants, both in Medan and in Pariaman

city separately to discuss about research subject.

Discussion activities were then recorded,

transcripted, and documented. A number of 20 key

informants have been selected, those who really

understand the customs in Pariaman. The findings

obtained from them are based on their own

experience, so empirically considered valid. Their

Local Wisdom of Badoncek as Oral Tradition in Pariaman Ethnic-group Wedding Ceremony

1297

identity is also kept secret and only labeled as

informant 1, informant 2 and so on.

4 DISCUSSION

Badoncek activities are usually held at night after

shalat Isya as a closing part of the wedding. At that

time, all the relatives, ninik mamak, and customary

leaders sit together.waiting for the performance of

badoncek. The word badoncek comes from the word

doncek which means jump or throw. It means the

money is given by throwing it on the table.

Donations are carried out openly and witnessed by

badoncek participants. The amount of funds

collected depends on the role of a canang (protocol).

The term canang refers to someone who is very

adept at playing the word to attract the audience. A

canang becomes the center of attention in the

activities of badoncek. He must be able to attract the

attention, feelings and emotions of the audience in

order to increase the contribution so that the funds

needed can be met. Because badoncek was held at

night, usually the only guests who were still

remained were families, relatives and local

communities. At that time persuasion and seduction

by a canang was aimed at those remaining guests.

The amount of donation depends on the social status

of the bride’s family. The higher the status in a

community the more money will be collected.

Through badoncek tradition could be seen the

prestige of the family in its community.

The principle of togetherness and kinship in

badoncek was done voluntarily and openly by the

community in the village or from outside the village.

Donations were given in the form of money or

material according to needs. If the contributor were

not present, just entrusted the envelope to someone,

then it was called masuk angin, which means he

did not enjoy the party meal at that time.

Here is an example of implementing badoncek. The

opening words by a canang. “dek ninik mamak alah

duduak kami minta kapado urang pangka, kamudian

jo urang sumando yang dak kami sabuikkan gala

satu persatu kami harapkan dapek duduak kalapiak.

Nah kalolai kami sampaikan kapado sidang

bapangka, dek karano niniak mamak alah duduak di

lapiak kami mintak dapek yang mewakili atau jo

urang sumando yang dak kami sabuikkan gala satu

persatu yo kami harapkan dapek duduak kalapiak”.“

Because ninik mamak already sat we asked the host,

then to the in-laws that we do not call the title one

by one, we expect to sit on the mat. Well then we

submit to the sidang berpangkal, because ninik

mamak already sitting on the mat, we ask the

representation or with in-laws that we do not call the

title one by one, yes we expect to be sitting on the

mat”.

At this stage, canang urges ninik mamak, host

and sumanda to join them on stage. Furthermore,

there is a dialogue or what is called petatah-petitih

between the host (sipangka) and canang, witnessed

by other relatives. At the next stage, canang began

to receive money from participants, mentioning the

name, title, residence and the amount of money

given.

The canang :

 kemudian dari si upiak di pasia,

saratuih ribu rupiah

 dari Sutan Malim, urang Sumando limo

puluah ribu rupiah



dari uncu Malim Jakarta saratuih ribu

rupiah

 aa.. iko ateh namo ipa bisan yang

berasal dari Nareh, kamudian yo

tamasuak urang sumando baiak

sumando padusi maupun sumando laki-

laki sabanyak tujuah ratuih ribu rupiah,

ateh namo ipa bisan ko ah, nan berasal

dari nareh, tujuah ratuih ribu rupiah

 kemudian ditambah eh dek Sariani,

anak minantu ko ah, yo tu datuak

leman, dari ni Sariani anak minantu

tigo ratuih ribu rupiah, jadi jumlah satu

juta rupiah.

 then from si upiak di pasia (place

name), one hundred thousand rupiah

 from Sutan Malim, orang sumanda (in-

laws’ side) fifty thousand rupiah

 from makcik Malim Jakarta one

hundred thousand rupiah

 this is on behalf of the parents in law

who came from Nareh, then including

the sumando people both sumando

from the women and sumando men for

seven hundred thousand rupiah, on

behalf of brother-in-law and parents-in-

law who came from Nareh, seven

hundred thousand rupiah

 then added by Sariani, this son in law,

that is datuk leman, from uni Sariani

daughter in law three hundred thousand

rupiah, so the amount of one million

rupiah

ICOSTEERR 2018 - International Conference of Science, Technology, Engineering, Environmental and Ramiﬁcation Researches

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At this stage, the canang starts playing his role,

encouraging people to contribute more. If the

amount of money collected is less than the party

budget that has been spent, then the party is called

merugi (get loss). If the amount of money collected

is more than the party budget, it's called baruntuang

(get lucky). If the party loses, canang will continue

to raise funds through badoncek. At that time, ninik

mamak and close relatives were provoked and

persuaded to give more money so that the lack of

party funds could be covered.

5 FORM OF LOCAL WISDOM

The results of discussions with a number of

informants in the Pariaman and Medan city, there

were five forms of local wisdom, as follows:

1. Mutual Help

Badoncek tradition is a representation of mutual help

attitude of Pariaman community. This is in

accordance with their life philosophy, ie “Barek

samo dipikua, jikok ringan samo dijinjiang”, which

means life must be mutual help, suffering and

happiness will be shared together. This activity was

found when giving money with full sincerity.

2. Openness

At the time of badoncek activity, canang urged the

audience to donate and then he mentioned one by

one the name and the amount of money that was

donated. While others record and calculate the total

amount of money collected. This situation indicates

a transparency in fundraising. By mentioning the

name and the amount of donations given, the whole

family and the audience immediately know the

amount of the donation.

3. Harmony

Badoncek activity is usually held at night after the

invited guests come home. At that time the whole

family gathered, chatting, cheering, and be happy.

This situation shows the intimacy of the family. This

situation is seen when badoncek supporters chat with

relatives who come from inside and outside the area

4. Mutual Cooperation

Before badoncek activity starts, the whole family

helps to prepare places, equipment, and snacks to

support badoncek activities. This situation shows the

sincerity of providing power assistance.

5. Deliberation and Consensus

Before badoncek begun, ninik mamak and close

relatives did deliberations regarding to the budget

problem that would be informed to the badoncek

committee. After having deliberation, there was a

word of consensus that should be conveyed to the

committee.

6. Entertainment

Badoncek tradition gives a very special attraction to

Pariaman community. This is because the

atmosphere is full of fun especially the canang style

when in action. The badoncek performance is the

peak session of the party that is really awaited by

Pariaman community.

6 THE WEAKNESS

After discussing with the informants, there were a

number of weaknesses in the badoncek

tradition.These weaknesses are the obstacles that

arise both in Medan and Pariaman city Pariaman, as

follows;

1. The lack of badoncek socialization

The term badoncek is hardly known by its own

community especially those who live in big cities.

In this case, the role of traditional leaders and local

government is needed to socialize it. Socialization of

badoncek is one way to maintain the oral tradition in

Minangkabau.

2. Badoncek is considered an old tradition

Most of the Pariaman wedding ceremonies

especially in big cities almost no longer hold

badoncek tradition now. Pariaman community are

more interested in music performance than badoncek

activities. They said that badoncek tradition was

only suitable in the village.

3. Lack of parent role in motivating young

generation. At the time of badoncek activities, most

of the audience were old age. Parents did not ask

their children to go with them. Parents assume that

the badoncek tradition is only for the old age or

married person not to the young.

4. Lack of knowledge about oral tradition culture

The role of the community, government and parents

is very important to give local culture insight

knowledge to the children so that they usually love

their own culture compared with foreign culture,

thus the local culture can be sustained forever and

remain intact.

5. Lack of empathy to contribute

Awareness to preserve local culture seems to be

decreasing nowadays. People prefer foreign culture

that is considered more trendy or practical. Feelings

of empathy to help others are getting worse now

especially in urban community. This situation can be

seen in badoncek tradition which almost lost and

forgotten.

Local Wisdom of Badoncek as Oral Tradition in Pariaman Ethnic-group Wedding Ceremony

1299

7 CONCLUSIONS

The philosophy of the Minangkabau community

barek samo dipikua jikok ringan samo dijinjiang

which means suffering and happiness must be shared

together, can be found in the badoncek tradition.

Badoncek tradition is basically to ease the financial

burden of the bride when holding a wedding party.

The role of a canang is very important in conducting

badoncek. Badoncek traditions in urban areas are

difficult to find, but in the city of Pariaman itself,

this tradition is still being carried out and

maintained. Badocek tradition must be preserved

especially in urban areas, if not sooner or later, this

tradition will be abandoned by its own community.

There were six forms of local wisdom found in

badoncek and five forms of weakness. Badoncek

tradition can be applied to support government

programs, such as raising funds to build mosques,

prayer rooms and other public facilities.

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