Perjodohan in Laghuok Tradition in Padang Pariaman Regency

M. Yunis

, Elly Delfia

Indonesia Literature Department, Universitas Andalas, Padang, Indonesia

Keywords: Anthropolinguistics, Laghouk, Language, Symbols, And Values.

Abstract: Laghouk is a part of the community’s tradition in Padang Pariaman. It is used in the determination of fate of

the couples who are getting married. Laghouk is a traditional method used to predict the future of a couple.

It shows that people need to be aware of their moves and acts. Laghuok, as a symbol system is made to bind

the society with the prevailing social institutions. As a system of ‘palangkahan’, the name is used as a

reference to determine the compatibility of the couple. For instance, ‘Karakok mamanjek batu’ as a symbol

system found in Laghouk, one part of the sign systems found in laghouk when there is a mismatch between

couples. It is believed that if the marriage is continued, a disaster could strike the two sides. In the system of

the above sign, it is clearly visible that to mark a forbidden thing, the community must reverse the logic of

their thinking. This is one of the unique aspects of the Laghouk tradition.

1 INTRODUCTION

Laghouk is one part of the community’s old traditions

in Padang Pariaman Regency. This practice is

hereditary as it is passed down from generation to

generation. Laghouk is a way of predicting future

events. Individuals and group must put on the concern

of their behavior. This attitude is indeed reflected in

the Minangkabau philosophical traditional, 'ingek dek

rantiang kamancucuak, ingek dek rabo

kamalantiang'.

Laghouk as a system of symbols deliberately

created to bind the community with social

institutions. The younger generation cannot only act

freely based on its preferences even though it is said '

alah gadang ' (he/she has reached adulthood). All

attitudes and actions cannot be separated from the

attention of family and community. Therefore,

Laghouk is considered to represent the value system

that needs to be maintained in the social life of the

communities in Padang Pariaman regency.

Laghouk is also called as ' palangkahan ', a system

that is more similar to a method of divination. This

method can be used to predict the goods and bads of

one's future. In practice, the name of the individual is

the basis of this prediction system to apply. The

process starts with the initial letter of the name and

the number of the position of the letter that is

contained in Qur'an.

Mangupak, is one of the sign systems used to

describe the incompatibility between couples. It is

believed that the mismatch between a couple could

result in death on either side once the couple marries.

Overview of the system notes that the above sign has

nothing to do with logic (Dillistone, 2002; Drakard

1999). However, it is quite touching and brings us

into the realms of the imagination that cannot be

digested. But this can guide the experience into a

system that is connected and there is a broad

relationship between the parts (Fairlough, 2003;

Yunis, 2012; Jung, 2018; Piliang, 2018). On the one

hand, the love match is both a gift of God and a fate.

On the other, a love match is tied to the relationship

and social relationship which is built by the

community.

2 METHOD

This anthropolinguistic research aims to uncover the

meaning of culture through a linguistic phenomenon.

The phenomenon of language is seen as a major

archive to read philosophy and value system at a deep

constructive level. As a field research, qualitative

methods along with the ethnomethodology approach

is used in this research. Ethnomethodology is a way

of looking or the study of how individuals create and

understand their every day’s life. Ethnomethodology

also seeks to understand how people are starting to

194

Yunis, M. and Delﬁa, E.

Perjodohan in Laghuok Tradition in Padang Pariaman Regency.

DOI: 10.5220/0008680201940197

In Improving Educational Quality Toward International Standard (ICED-QA 2018), pages 194-197

ISBN: 978-989-758-392-6

see, explain and elaborate the regularity of the world

in which they live (Moleong, 1998:15). This method

is beneficial for the writer in obtaining and process

data naturally by using a predetermined analysis.

3 RESULT

Laghouk belongs to one of the palangkahan models

in Minangkabau, Padang Pariaman in particular.

Palangkahan laghouk is used in measuring and

seeking the harmony of the couples who are getting

married. Before a couple holds a marriage ceremony,

both partners must be invited. Melaghouk’s task is

taken over by the mamak as senior men in families.

The mamak can give his blessing to his nephew if he

has the expertise and or the bad man comes to

someone who is considered to have the ability to

understand, such as the silek teacher or the alim

people (Tuanku).

3.1 Calculate Hand Finger

The counting of letters starts from the mother’s little

finger and continued on the palm at the end. If the

letters have not yet depleted, the counting is

continued to the thumb. The calculation is more like

a clockwise.

In the process, the front letter of the name

becomes the basic consideration in laghouk. Each

letter in the name has a relation with another sign

system outside the owner's name. The relations of the

sign outside the name of the owner of this name are

used as the main sources in matching the nature,

behavior and temperament.

For example, the name starts with the letter M

(e.g., Mulyadi), which is related to the letter MIM in

Al-Qur'an. The letter MIM as the 24th letter in Al-

Quran also pairs with the letter MIM (e.g.,

Misnawati) totaling 48. These 48 letters equal the

number 48. By this calculation helps find the pattern

of steps in the lagoon used. This continues until the

combination of MIM 48 letters is calculated. Once the

calculation of the other letters, such as RA, DO, JIM,

HA, and etc. is achieved, each calculation will stop at

the end point, for example on the index finger, ring

finger, or little finger.

In the process, the first letter of the name

becomes the basic consideration in laghouk. Each

letter in the name has a relation with another sign

system outside the owner's name. Sign relationship

outside the name of the owner of this name is used as

the main source in matching the nature, behavior and

temperament. The above pattern can be observed in

the explanation below:

1. Index Finger (angkuah)

If the counting stalled at the index finger, this is a

bad alert. One of the pair is identified as having a

bad personality, and unwilling to take risk to harm

themselves therefore oriented to self-profit. The

community call it 'talunjuak 'luruih kalingkiang

bakaik, angkuah ka inyo''. Laghouk sign systems as

this will affect the sustainability of couple

relationships. In this condition, marriages are

usually canceled.

2. The Middle finger (talago di ateh gunuang)

If the counting stalled at the middle finger, then it is

called talago di ateh gunuang. As the nature of

water pond, it will never dry up and become a

source of life. This condition is symbolized as a

source of livelihood that never breaks. Happiness

will be reached by the couple who is getting

married.

3. The Ring Finger (bakasiah-kasiah)

If the calculation falls on the ring finger, this is a

sign of a mediocre pairing. The results of the

livelihood are only enough for everyday

consumption. The Couples spend time making out

and slacker.

4. The Pinkie (Sakalingkiang)

If the last count falls on the little finger, this

indicates an inconvenience to both parties. The

bride’s family will always underestimate the groom.

Likewise, the wife will also be underestimated by

the groom’s family. This condition will affect the

continuity of household relations. Usually, the

marriage will be canceled by both parties.

5. The Point of Palm (Talago di bawah gunuang)

The count that falls on the Palm of the hand is

referred to as “talago di bawah gunuang”. This

position is believed to be right by the public, as a

source of nature springs that never dry even in a

prolonged drought. The Lake below the mountain

becomes a source of life that never breaks.

6. The Thumb (niniak mamak)

The position of the counting that falls on the thumb

is very desirable by everyone. According to tis

position, both sides will be appreciated and highly

regarded by their family in law. If the groom is

positioned as a sumando, then he will always

involve in the deliberation of the family. It means

Perjodohan in Laghuok Tradition in Padang Pariaman Regency

195

that his opinion will always have consideration in

the family of his wife. Likewise, if the bride has

similar position, her opinion will be needed

urgently in her husband’s family.

3.2 Counting the Pebbles

Not much different from the above, the calculation is

based on the number of pebbles with a combination

of the number of the letters between the two couples.

For example, the initial name of the letter N (e.g.

Nurdin’) paired with the letter R (e.g. Rubiyah). The

letter N symbolize the letter NUN in Al-Qur'an and

the letter R equals the letters RO. The ordinal number

is 22nd to the NUN in Al-Quran and the letters RO at

the position 8. The total number of letters was

obtained from 30 letters obtained from the

combination of the two-letter numbers in the Qur'an.

In contrast to the above, the calculation using pebbles

as many as 30 pieces of stone. The pebbles are

divided into five groups which respectively amounted

to 6 pieces of stone. As the picture below:

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Figure 1: Pebbles distribution

In the picture above there is a sequence of numbers 1-

-5 to indicate the time division round starts from

number 1 to number 5. The laghouk model of the

pattern is divided into 5 symbols. The remaining

stones after being divided into 5 pieces of 6 pieces

were divided into turns starting from first sequence

until the pebbles were divided. Time-division is

counterclockwise. If the stone was split and stopped

at number 4, the 4 group number 4 of the stone is

separated.

The distribution of time is continued by re-

establishing 5 and 5 groups of stones. The rest of the

stones from the division are divided in sequence until

they are split up. As previously if the stone is split

and the division is stopped on the 2

group and the

group is separated from his group. That is how the

time division continues until each group of the

pebbles is left with 1 piece each.

If the distribution of the final 5 groups left 1 stone

that did not belong to the 5

group, the rest of the

pebbles of this so called excess. The advantages here

are considered as a symbol of the excess of

livelihood. This excess is referred to as an excess of

Allah and Muhammad. After the completion of the

Division of stone, the stone among groups that were

separated are glorified. The selected stone in the bad

category is grouped as one group and vice versa. Both

groups of stones are counted, if the sum of two groups

of stones leads to odd or even it is said to be a good

sign. If both groups of stones leads to odd and even-

numbered groups, it is said to be a bad sign.

The result of pebbles distribution above shows that

there are five symbols or markers of good and bad

situations, as explained below:

1. Talago di Bawah Gunuang

The first new group is considered as the symbol

of goodness, the time division that is allocated to

this group is called 'talago di bawah gunuang'.

The lake, as a symbol of life's water will never run

out, this means that married couples are will

always be happy and satisfied.

2. Mantari Suko

The second groups of pebbles are considered as a

symbol of goodness. The distribution of the

pebbles that are used in this group is called

mantari suko (good sun). This also symbolized

happiness in the household, good life and lack of

conflicts.

3. Bulan Purnamo

The third group of pebbles considered as a symbol

of goodness symbolized by bulan purnamo (full

moon). These conditions explain that couple will

always be blessed, happy, and live a good life.

4. Karakok Mamanjek Batu

The fourth group of pebbles considered as a

symbol of evil. The distribution of stones that are

used in this group is referred to as karakok

mamanjek batu. This condition describes the

difficulties of the life that will be experienced by

the couple. Destitute life, and constant conflicts.

5. Rumah Gadang Katirisan/Mangupak

The fifth group of stones is also said to be a

symbol of evil. The Division of time used in this

group called rumah gadang katirisan. If the

marriage is carried out, chances are the couple

dies. This is referred to by the public as

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mangupak. The fifth group of stones is also said

to be a symbol of evil. The division of time spent

in this group is called rumah gadang katirisan. If

the marriage continues, one of the families will

die. This is referred to by the community as

mangupak.

There are two patterns of Laghouk; each of which

has a different symbol. The first model is not familiar

with the term of mangupak, but there are 3 symbols

of badness: angkuah, bakasiah-kasih and

sakalinkiang (abused). Three symbols of goodness:

gunuang, diateh talago talago bawah gunuang,

niniak and mamak. While on the second model, there

are only two symbols of evil and 3 symbol of

goodness. The symbol of badness is among karakok

mamanjek and rumah gadang katirisan. The symbol

of goodness is among talago bawah gunuang, bulan

purnamo, and suko mantari. So, both patterns of

Laghouk agree to use the same symbol to denote the

symbols of goodness: is talago bawah gunuang.

4 CONCLUSION

The public trusts in the symbols which direct and

guide their benevolent acts. From the results of the

analysis, it can be seen that the very first community

avoided hasty acts in determining the selection.

Secondly, an individual must not only obey his/her

own free volition, and any action should comply with

the views and suggestions of others. Third,

individuals must always be wise in attitude and learn

from experience.

The laghouk pattern is formed based on the needs

of the local community to make the future as good as

possible. This is reflected in the prohibitions and

restrictions that were already established. In the

laghouk pattern, sanctions are imposed on individuals

who violate, the first of these sanctions is mangupak,

which implies the death of a family member. The

second is bakasiah-kasiah which implies a lazy life.

The third is karakok mamanjek batu which refers to a

poor life. The fourth is sakalinkiang, which means

life is abused. And the fifth is an attitude, which

implies an unfair attitude.

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