Perception of Chinese-Indonesians Society on the Chinese Wedding

Tradition in South Tangerang, Banten: A Case Study

Mari Okatini Armandari, Neneng Siti Sillfi Ambarwati, Anna Prawitasari

Cosmetology Department, Engineering Faculty, Universitas Negeri Jakarta, Jl. Rawamangun Muka, East Jakarta,

Indonesia 13220

Keyword: Public perception Chinese-Indonesians, Chinese wedding, Chinese Society, Serpong

Abstract:

The aim of this research was to obtain data on public perception of Indonesian Chinese-Indonesians

(Chinese Peranakans) about the Chinese wedding tradition included make-up, hairdo, fashion, accessories

and ceremonies. The decline in the number of people who use Chinese bridal influenced by the mixing of

cultures, religions, as well as the development era. Descriptive analysis method was used in this study is.

The results of this research led to the conclusion of the public perception of Indonesian Chinese-Indonesian

about the Chinese bridal in South Tangerang, Banten. It reveals that the public perception of Chinese-

Indonesians (Chinese Peranakans) who do not apply Chinese bridal is no longer in line with the meaning of

religion they follow. Most of public of them now embraced Christianly, so they use European bridal and

customary performed in the church blessing following the procession. Public perception of Chinese-

Indonesians (Chinese Peranakans) that using Chinese bridal is unique shaped, and very traditional,

sumptuous with red and his accessories, and the ceremony has a sacred meaning.

1 INTRODUCTION

Indonesia is a nation which have so many cultural

diversities as one of its unique characteristics. It is

very unique because when in general a group of

people establish a nation or country based on

cultural similarity, our nation is actually formed

from a shared heart that transcends all kinds of

differences, one of which is diferential cultural.

Among the tens of thousands of cultures that

exist in Indonesia, there is one culture born from the

marriage of several cultures that already existed in

the archipelago before the 6th century AD with the

culture of a country in the North known as the

country of China. This culture is known as the

Chinese-Indonesians (Chinese peranakans) culture.

Although it was born and developed for the first

time in the archipelago, it has spread to five

countries such as Malaysia, Singapore, Thailand, the

Philippines, Australia, Vietnam, and other countries

around Southeast Asia.

Just like other customary wedding traditions, the

Chinese community in Indonesia has a marriage

tradition that is inherited from the ancestors. The

tradition of traditional Chinese marriage is inherited

until now, but there is a tradition of Chinese

marriage that is carried out taken from regional

culture because of the existence of the community of

China who spreads in various regions tends to

assimilate the culture in which it is located.

There are plenty of previous studies that

discussed about the Chinese-Indonesians’ (Chinese

Peranakans) culture. The first study is called “The

Communication Study of Tea Pai on the Chinese-

Indonesians’ Wedding in Tangerang” conducted by

Putri Dewiyanto. This study explains about the ritual

communication for the couple to serve the Tea Pai

for the elders (Rites of Passage).

The second one is called “The Journey of

Becoming Chinese-Indonesians” conducted by

Muhammad Reza Zaini. This study argues that the

“Chinese-ness” is an achievable entity to a social

group with indigenous cultural identity. This study

offers a new understanding on ethnic identity.

The last one is called “The Perception of

Chinese-Indonesians Society on Education”

conducted by Dara Rahmita Dewi. This study aims

to determine the perception of Chinese-Indonesians

society as understood the meaning of important

education and priority for all people.

Armandari, M., Sillﬁ Ambarwati, N. and Prawitasari, A.

Perception of Chinese-Indonesians Society on the Chinese Wedding Tradition in South Tangerang, Banten: A Case Study.

DOI: 10.5220/0008998002990306

In Proceedings of the Inter national Conference on Education, Language and Society (ICELS 2019), pages 299-306

ISBN: 978-989-758-405-3

299

These studies show that Chinese-Indonesians

society is very interesting as a community which is

considered as a community that still conserves its

culture. The other important culture on that ethnic is

its wedding tradition.

Marriage is one of the major events that is very

important and sacred so that it will not be missed

just like they go through everyday life. Marriage

events are carried out with various series of

ceremonies which contain noble and sacred cultural

values. Everyone who organizes a wedding

ceremony will not feel hesitant to sacrifice energy,

mind, time, and large costs for the smooth

implementation of the wedding ceremony.

In South Tangerang, besides being inhabited by

Betawi, Sundanese, Javanese, and other indigenous

people there are also residents who are foreign

migrants, one of whom is a resident of China

Benteng. China Benteng is a term of Chinese

descent living in Tangerang. The word "Benteng"

here is the name of the Tangerang City in past,

because there was a Dutch fort in Tangerang on the

banks of Cisadane River. In the past, the fort was

used as a security post to prevent attacks from the

Sultanate of Banten.

The fortress, which became the foremost place of

defense of the Dutch forces on Java, had an

important role for the existence of the Dutch at that

time. Meanwhile, Chinese descendants called the

Chinese-Indonesians (Chinese Peranakans) have

lived in Tangerang for generations. So many people

of Chinese descent in Indonesia, made them

segmented as Cina Benteng or Chinese citizens who

settled in the Benteng area, which is now called

Tangerang.

In his book "Pilgrimage Culture City of

Tangerang", former Mayor of Tangerang, Wahidin

Halim said, "China Benteng cannot be separated

from Tangerang. The good and bad history of the

region, including the existence of China Fortress, are

interlocked ".

It is so interesting and the importance of Chinese

bridal makeup to be explored and studied further.

Although the Chinese have been recognized in

Indonesia, from totok Chinese and peranakan

Chinese, but not many know and know the culture

that is done and owned. Basically the Chinese

community is a society that holds fast to its tradition

and is difficult to influence. Chinese people have

high mobility, seen from the Chinese community

which is located in almost all countries in the world.

Although it is not easy to maintain a culture, it

should be used as a reference and target in

maintaining our own culture which will ultimately

have a positive impact. The impact is related to

having the existence of each culture of each tribe

that is increasingly high in the community in various

regions, can boast the country by appreciating its

own culture, can maintain a cultural resistance to

other cultural influences.

In the beginning, the population of Tangerang

could be said to be ethnic and Sundanese culture.

They consist of indigenous people, as well as

migrants from Banten, Bogor, and Priangan. The

next population is the Betawi people who now live

on the Tangerang-Jakarta border. they were people

who in the Colonial period lived in Batavia and

began arriving around 1680.

Chinese people in South Tangerang form a

society with different ethnicities. Society is a

collection of people who live in a certain area, which

has been around for a long time, and has rules that

govern them, to go to the same goal (Joko Tri

Prasetya, 2013: 36).

Chinese communities in Indonesia are a

minority, because they are immigrants and not

native to Indonesia. In the 19th century, when

Indonesia was colonized by the Dutch, there were

groups of people namely European, Eastern, and

Native groups. The Chinese community entered into

the Foreign East group, at the beginning of the

Chinese people entering Indonesia, they brought

their culture in accordance with their respective

customs including the culture of their marriage.

China Benteng is a call that refers to Chinese

descent living in the Tangerang area, Banten

province. The name "Chinese Fortress" comes from

the word "Benteng". There was a Dutch fort in the

city of Tangerang on the edge of Cisadane river,

used as a security post to prevent attacks from the

Sultanate of Banten, this fort was the first fortress of

Dutch defense on Java Island.

The story of Chinese Benteng community in

Tangerang, they refused to be called "China fortress"

with "Ch" because the English pronunciation

designation was considered to be derogatory and

insulting (a manifestation of the emergence of

hybrid or Indo-Chinese society). The Chinese

Fortress community has lived in Tangerang for

several generations, which now have developed into

three cities / districts, namely, Tangerang City,

Tangerang Regency and South Tangerang City.

The number of Chinese in Indonesia is less than

three percent of the total population, and obviously

they are a minority group. However, they are not

homogeneous. Culturally, they can be divided into

peranakans (Chinese born in Indonesia and

Indonesian) and totok (Chinese who speak Chinese,

ICELS 2019 - International Conference on Education, Language, and Society

300

generally born in China) (Leo Suryadinata, 1999:

48).

The Chinese in Java, parts of Sumatra,

Kalimantan, and Sulawesi are largely distinguished

between peranakan and totok. Totok Chinese are

characterized by still strong Chinese culture, still

able to speak Chinese in their daily lives, maintain

Chinese cooking methods, and so on (Myra Sidharta

et al., 2009: 132).

In contrast, Chinese peranakans usually no

longer speak Chinese, either mandarin or one of the

Chinese dialects, but speak Malay or the language of

the local area where he lives. His Chinese culture

was very strongly influenced by local and European

culture, so a very distinctive peranakan culture was

born (Myra Sidharta et al., 2009: 134).

The term "peranakan" itself actually means

"those who are" children "will be in this land".

It means that what is called peranakan is

certainly not just a Chinese breed, there are other

peranakans such as Peranakan Dutch (Indo) or

peranakan Arabs.

Chinese culture cannot be separated from the

Tangerang community. Cultures originating from

Chinese soil can be found in various aspects of

people's lives ranging from buildings to culture.

The customs, beliefs, and religion of the Chinese

are mixed up, because the marriage of Chinese

people to natives who are culturally and religiously

different can make a mixture of cultures. Many

Chinese people in Indonesia began to identify

themselves with one of the existing religions,

especially Buddhism and Christianity (Leo

Suryadinata, 1988: 94).

Chinese Bridal Face Makeup Like brides in

general, Chinese brides dress in such a way as to

look beautiful. There is something that distinguishes

the makeup of a female Chinese bride or the

distinctive feature of a Chinese bride is a crescent-

shaped red paper between the eyebrows rather

upward that symbolizes chastity for the bride, the

eyebrows of a Chinese bride tend to follow the

original eyebrows, red lips Match with the red Hwa

kun clothes and wear the Bun hairstyles.

Figure 1: Chinese Bride Makeup

At present the Chinese bridal makeup has used a

facial correction so that the face looks beautiful.

Face correction is needed on the basic principle that

the face shape that is considered to be less than

perfect can be changed in such a way that it looks

better. However, in the past, traditional Chinese

bridal makeup did not require such facial correction.

As Entjim Enna said, "Traditional Chinese bridal

makeup uses only yellowish-white powder without

correction, red lipstick, eyebrows following the

original eyebrows, and a crescent-shaped red beak

that symbolizes the purity of a female Chinese bride.

There is no need for correction because it uses

siangko which covers part of the bride's face.

2 CHINESE BRIDAL CLOTHING

AND ACCESSORIES

The results of the acculturation of the Chinese

Benteng are evident in the wedding attire which is

still used by some people who want to preserve their

ancestral culture, some other religious celebrations

and also their acculturations that affect the life

traditions of the Chinese fortress community.

Traditional Chinese wedding dresses were

indeed taken from Chinese traditions and from the

dynasty that ruled in China in ancient times. Taken

from any dynasty is still unclear and a debate.

Whether from Ching Dynasty, Ming Dynasty, Han

Dynasty, or other dynasties. Here is a Chinese

wedding dress in South Tangerang.

Figure 2: Chinese Fortress Ethnic Wedding Dress

The Chinese Benteng traditional clothing is a

mixed of traditional Chinese tribal clothing

(dominated by the Hokian tribe) and traditional

Betawi tribal clothing. The bride uses traditional

hwa kun clothes, a kind of blouse and subordinates

complete with headdresses and a curtain on her face

cover. However, kebaya encim is often used, with a

Perception of Chinese-Indonesians Society on the Chinese Wedding Tradition in South Tangerang, Banten: A Case Study

301

rocking flower accent as a headdress, which shows

the Betawi influence in the outfit. The groom wears

a kind of black koko shirt and trousers and a farmer's

caping hat, similar to a vampire costume in a

Chinese horror film (Iwan Santosa, 2012: 21).

The Chinese community which has lived in

Indonesia for a long time does not abandon the

culture of its home country, including traditional

marriage. Although the custom of the Chinese

community has experienced mixing with local

culture, the original colors of Chinese culture are

still very dominant. The Chinese wedding ceremony

through the following stages:

2.1 Match Selection (Matchmaker/Mei

Ren

The selection of a mate with the help of Mei Ren

(Matchmaker), which is the first and most important

stage in traditional Chinese marriage, is now not

done in Indonesia, marriage is no longer just a

matter of parents and family. The family no longer

chooses a mate for their child and forces him to

marry without the involvement of the child

concerned. But instead the child cannot choose his

own soul mate without supervision and blessing

from his parents.

2.2 Marriage proposal

Marriage proposal conducted when the two

prospective brides had known each other and carried

out the approach process. The application is carried

out by the prospective bridegroom's family by

sending an envoy to the house of the prospective

bride. Application is done after there is certainty that

the application will be accepted. Certainty of

acceptance of applications is very important,

because if the application is rejected it will lead to

heartache, shame and sadness on the part of the

prospective bridegroom's family. The family of the

prospective bridegroom will not touch the dish that

has been presented by the bride's family until there is

certainty that the application is accepted.

When the application is usually chosen the

wedding date is based on feng shui calculations.

Feng shui calculations are related to the hour, day,

date and year of the marriage. To calculate this good

time, you need the help of a sian quamia expert or a

feng shui sianeng (a person who knows well about

calculating good hours, days, dates, months and

years and brings the fortune thing.

The Chinese tradition of the application process

is done about a week before the wedding takes

place. Application is the giving of goods from the

bridegroom to the bride that will be used by the two

brides for life after the marriage. Items delivered

usually symbolize permanence, fertility and also

happiness for couples. The uniqueness of the

application item in this custom is the number of

nominal 9 (jiu) or 8 (fat) which is the key to lasting

and growing happiness for the bride and groom.

2.3 Engagement Marriage

Many of the bride and groom enter the engagement

level after getting engaged first. This engagement

may or may not be done. The distance between the

engagement with the wedding day itself is not

limited, it can be fast or slow. As an engagement

sign, the groom gives a basket of engagement gifts

or lakak, which consists of oranges, cigarettes, tea,

bottled drinks, engagement cards, confectionery, for

those who are able to also be given engagement

rings and some money.

This engagement event is usually marked by a

ring exchange event, where both brides and groom

pair engagement rings on the left-hand ring finger.

2.4 Sangjit

Sangjit is one of the wedding processions in Chinese

culture. Sangjit in Indonesian means the process of

submission or the continuation of the application

from the bridegroom (with parents, siblings and

close friends who are still single) by bringing

"offerings" to the bride. The Sangjit program is

usually done after the application and before the

wedding, or usually between a month to the week

before the wedding officially. The timing of the

sangjit procession generally takes place during the

day.

2.5 Chio Thao

Chio thao usually done by people who are married

and have offspring. The bride will be combed three

times. The bride who is going to undergo this

procession is seated on a chair that has been covered

by a large tampah with a yin-yang picture. In front

of them there was a small table above which had

been placed a rice grinder filled with rice and nine

symbolic objects, namely the scales of typical

Chinese medicine, length gauges, mirrors, combs,

scissors, swords, lamps. In addition, there are also

silk threads consisting of five colors. All these

objects contain moral teachings for the bride and

groom to settle all the complexity of the household

that will be faced and be able to weigh the merits of

an action.

ICELS 2019 - International Conference on Education, Language, and Society

302

2.6 Marriage Day

In the morning just before the ceremony is done

after the bath is finished, the bridegroom and woman

are required to wear white clothes when dressing.

Before the bridal makeup is combed 4 times from

head to toe by a close relative who is still complete

with his family. While combing, also say these four

sentences, the first "living together until gray hair"

second comb "harmonious household" and the third

"blessed with many offspring" fourth comb "blessed

with long life". After performing the morning ritual,

it's time for the ceremony.

The ceremony began with a prayer for the

ancestors to ask for permission for the event to take

place, after which the family and the two bride and

groom enjoyed the dumpling cake, symbolizing that

the event would run smoothly, like a rolling ball.

The time has come for Tea Pay, the function of

Tea Pay itself is like an introduction to prospective

brides with families from both parties. Besides the

ceremony that can mean "selling tea" this is also as a

tribute from the two prospective brides to elderly

parents and relatives in order to pray for the bride to

be a happy couple who is born physically and

mentally in difficulty and pleasure.

3 THE RESEARCH METHOD

The study was conducted by involving and visiting 6

(six) informants, namely some Chinese bridal

makeup and some Chinese peranakan communities

in Kavling Serpong, South Tangerang. The time of

the study was carried out for 6 months from

December 2015 to May 2016.

Qualitative research is used to examine

something background, for example about

motivation, roles, values, attitudes, and perceptions

(Lexy J. Moleong, 2012: 7)

In qualitative research, the researcher himself or

with the help of others is a means of collecting data

by using research methods that include literature

studies, interviews, and observations. The data will

be collected in the form of words, writings, physical

objects (Chinese bridal makeup), and pictures or

photographs.

Qualitative methods prioritize humans as

research instruments, because they have high

adaptability to always be able to adapt to situations

that change during the research.

Moreover, in this study gathered various

perceptions of the Chinese Peranakan community

about the makeup of Chinese brides in South

Tangerang, Banten. Then the researcher will draw

conclusions from the various interview results and

the data obtained.

Based on the above concept, the focus of this

research is the perception of the Chinese peranakan

community about Chinese bridal makeup in South

Tangerang, Banten.

To get accurate data, researchers asked 6 (six)

informants and 10 respondents from the married

Chinese Generation community.

Data collection techniques are the most

important steps in research, because the main

purpose of research is to obtain data. In qualitative

research the methods commonly used are interviews,

observations, and document utilization (Lexy J.

Moleong, 2012: 5)

3.1 Interview

This study uses structured interviewing techniques,

is open and uses interview guidelines or grids of

questions made before the interview takes place.

According to Lexi J Moleong (2012: 186),

"interviews are conversations with specific

intentions". The conversation was conducted by two

parties, namely the interviewer who asked the

question and the interviewee who gave the answer to

the question.

The answers given by 6 (six) informants were

from the South Tangerang Regency Culture and

Tourism Office, the Library, some Chinese bridal

make-up experts and some peranakan Chinese

communities in South Tangerang, which meant the

answers were given by informants in accordance

with the research objectives, because the informants

were correct really know the focus of the intended

research.

3.2 Observation

Observation is a necessity in the technique of

collecting data in Anthropological research.

Observation involves concentrating on an object by

using all the sense organs of sight and hearing. This

research observes the makeup of Chinese brides in

South Tangerang.

3.3 Documentation

Documentation is any written material or film from

a record that is not prepared because of a request

from an investigator (Lexy J., Moleong, 2012: 116).

The data collected by documentation techniques

tend to be secondary data while the data collected by

observation techniques, and interviews tend to be

Perception of Chinese-Indonesians Society on the Chinese Wedding Tradition in South Tangerang, Banten: A Case Study

303

primary data or data that is directly obtained from

the first party. Documentation is written objects

including books, magazines, regulations, results of

interviews, periodical notes, and so on.

In addition to recording data, compiling and

storing documents that are considered to have a

relationship with this research, research also uses

photographs as documentation of research results

such as photographs obtained from various sources

such as from private collections, the South

Tangerang City Culture and Tourism Office,

Pustakawan, Bante, several Chinese bridal makeup

experts and several peranakan Chinese communities

in South Tangerang, and matters relating to the focus

of research on Chinese bridal makeup.

3.4 Literature Study

The researcher conducted a literature study and took

references or writings from various sources related

to Chinese bridal makeup in South Tangerang.

Literature is an activity to obtain data with

writing or articles and books that are relevant to this

writing both obtained in the form of books, articles,

and papers from the library according to the theme

of analysis. In this study the author has carried out

literature studies and taken references or writings

relating to Chinese bridal makeup in the IKK / UNJ

library, Chinese Peranakan Library Museum in BSD

sector VII B Blok S No.10 South Tangerang,

Indonesian National Library, University of

Indonesia Library. The data obtained in the literature

study is used as basic knowledge before plunging

into the field or location of research to facilitate

researchers in conducting in-depth research

interviews.

The data analysis method that the researcher uses

is descriptive data analysis method, because this

study aims to summarize the various opinions of the

Chinese Peranakan community about Chinese bridal

makeup. With descriptive research researchers only

intend to describe (describe) or explain a symptom

or condition that occurs.

This analytical method is also used to obtain a

clear picture that is related to the subject matter

being examined, namely the perceptions of the

Peranakan Chinese community on Chinese bridal

makeup in South Tangerang.

3.5 Data Collection

Data collection takes place throughout the research,

using research questions that have been prepared, in

order to obtain data information through

observation, interviews, documentation and

literature.

3.6 Data Reduction

Data reduction is the process of sorting,

concentrating attention and simplifying data,

theories and methods in the form of detailed and

systematic descriptions to obtain basic and

important data. At this stage, the researcher made a

complete description of research data and

information about the perceptions of the Chinese

Peranakan community on the makeup of Chinese

masters in South Tangerang, Banten.

Next the researcher made a summary of the

results of all the informants.

3.7 Data Presentation

After the data has been reduced, the next step is to

present the data. Data presentation aims to see the

overall picture and certain parts of the research. At

this stage, the researcher presents data in the form of

descriptive narratives, tables, and drawings. This, in

order to make it easier for someone to read data and

information obtained from the results of this study.

3.8 To Make the Conclusion

To make conclusions is an advanced analysis of the

reduction and presentation of data. Drawing

conclusions aims to find and find meaning for the

data collected, by looking for patterns, relationships,

similarities and differences.

At this stage, the researcher tries to process all

the data obtained so that it can support the researcher

in drawing a conclusion. For example, researchers

looked at several aspects related to the perception of

the Chinese Peranakan community on Chinese bridal

makeup in South Tangerang, Banten.

The main data sources of this study were

informants in data collection, interviews, and

observations. Information in this study was the

South Tangerang City Culture and Tourism Office,

librarian of the Chinese Peranakan museum, several

Chinese bridal makeup experts and Chinese Bride

Banten. The accuracy of this research is proven by

using triangulation techniques. Triangulation is a

technique of checking the validity of data that uses

something else beside the obtained data. According

to Patton, there are four types of triangulation as

examination techniques to achieve validity, namely

in qualitative research, data validity is often

disputed. However, data validity is done by

triangulation. Triangulation in testing credibility

ICELS 2019 - International Conference on Education, Language, and Society

304

consists of triangulation of sources, methods, and

theories.

3.9 Triangulation of Source

Triangulation of Source means comparing and re-

checking the degree of reliability of information

obtained through time and different tools in

qualitative methods (Mukhtar, 2013: 138). Data

obtained from the first resource person is checked

again whether there is a difference in writing the

data obtained with the data written. Then the data

from the first resource person is compared with the

second and third sources.

3.10 Triangulation of method

Triangulation method means using different data

collection models (observations and interviews) with

different patterns ((Mukhtar, 2013: 138). With the

three techniques of testing the credibility of the data

to produce different data, the researcher conducts

further discussions with the speakers.

3.11 Triangulation of Theory

Triangulation with theory is based on the assumption

that certain facts cannot be examined for reliability

only with one theory. That is, the facts obtained in

this study must be confirmed by two or more

theories (Mukhtar, 2013: 139).

4 RESULT OF RESEARCH AND

DISCUSSION

The results of this study were obtained through

documentation, observation, and in-depth interviews

with informants and responses as a form of

searching and recording data directly in the field

which was then analyzed by researchers. This

analysis itself focuses on the perception of the

Chinese Generation community on Chinese bridal

makeup in South Tangerang, Banten

In order for this researcher to be more objective

and accurate, the researcher collected data by

conducting in-depth interviews with six informants

consisting of Chinese bridal artists, owners of the

Chinese peranakan library museum (librarian), and

Kavling Serpong village head, South Tangerang to

find out perceptions and developments in the

community Peranakan Chinese in South Tangerang,

Banten in using Chinese bridal makeup. In addition,

the researcher also conducted interviews with ten

respondents, namely the Chinese generation

community, to strengthen data obtained from

informants regarding the perceptions of the Chinese

Generation community on Chinese bridal makeup in

South Tangerang, Banten.

The results of the data that the researcher

obtained from the respondent's answer to strengthen

the results of the data obtained from the Chinese

bridal makeup are as follows: most of the Chinese

Peranakan communities in South Tangerang are not

religious anymore, but many will already be

Christians, so they often use blessing wedding

processions in the Church rather than performing

Chinese traditional processions in Chinese temples,

houses, or Chinese marriage houses.

They are Chinese Peranakan people who know

the makeup of Chinese brides and their traditional

ceremonies, but they do not preserve and use them.

5 CONCLUSIONS

Research on the perceptions of the Chinese

Peranakan community on the makeup of Chinese

brides in South Tangerang, Banten, yielded several

conclusions. The following are conclusions based on

the data the researcher obtained:

1. Perception the Chinese bridal makeup artist on

Chinese bridal makeup is unique and each

wedding ceremony procession has a meaning as

a symbol of respect for ancestors.

2. The perception of the Chinese community

Peranakans who do not use Chinese bridal make

up are no longer compatible with their religion.

Most Chinese Peranakan communities now

embraced Christianity, so they used the

European bridal makeup (Bridal) and the

traditional ceremonies were performed in the

Church following the Blessing procession.

3. Generation of Chinese perceptions that do not

use other Chinese bridal make-up are seemingly

old school and the shape is not in accordance

with the concept of modern marriage that must

follow the changing times

4. Generation of Chinese perceptions that use

Chinese bridal make up are unique and very

traditional, luxurious in red and accessories, and

ceremonies have sacred meanings.

REFERENCES

Moleong, Lexy J. 2012. Metodologi Penelitian

Kualitatif. Bandung: PT. Remaja Rosdakarya.

Perception of Chinese-Indonesians Society on the Chinese Wedding Tradition in South Tangerang, Banten: A Case Study

305

Mukhtar. 2013 Metode Praktis Penelitian Deskriptif

Kualitatif. Jakarta: GP Press Group.

Prasetya, Joko Tri. 2013. Ilmu Budaya Dasar.

Jakarta: Rineka Cipta.

Santosa, Iwan. 2012. Peranakan Tionghoa di

Nusantara “Catatan Perjalanan dari Barat ke

Timur”. Jakarta: PT. Kompas Media Nusantara.

Sidharta, Myra, dkk. 2009. Peranakan Tionghoa

Indonesia “Sebuah Perjalanan Budaya”.

Jakarta: PT Intisari Mediatama dan Komunitas-

Lintas Buadaya Indonesia.

Suryadinata, Leo. 1988. Kebudayaan Tionghoa di

Indonesia. Jakarta: PT. Gramedia.

Suryadinata, Leo. 1999. Etnis Tionghoa dan

pembangunan Bangsa. Jakarta: Pustaka LP3ES.

Jurnal Pendidikan Tata Rias, Fakultas Teknik,

Universitas Negeri Jakarta Juli 2016

ICELS 2019 - International Conference on Education, Language, and Society

306