1. Introduction

The most ideal marriage according to Dayak Siang customary is “a marriage between first or third times cousins in a term called hontolu natu Dayak Siang, and between first or fourth times cousins called opat natu” [1]. Marriage between hontolu natu and opat natu is expected to occur among the Siang community. Thus marriage is meant to maintain the continuity of family, where the family lines that are away will be linked back through the marriage, called nompuli puhun marital.

Marriages between people who are distanced kin relationships are not prohibited, as well as between second cousins (duo natu) or first cousins (ico tatu). However, the first or second cousins felt very close family relationship, thus marriage among them is rather rare. Besides the ideal marriage and the limits permitted by customary marriage among Dayak families (endogamy), Siang community also considered marriages that occurred between the tribes with people out of the tribe (exogamy).

Thus the prevailing cultures of marriage are generally occurring in the community including the marriage in Dayak Siang, both endogamy and exogamy models. Clayton [2]s explained this two types of marital relationship: “(a) endogamy, which refers to rules prescribing thatan individual must marry someone within a certain group and (b) exogamy which requires that a person marry someone outside of a certain group”.

The uniqueness, specificity and interesting marriage process thus we are very interested in conducting the research in-depth. The objectives of this study were to describe the social and cultural background of Dayak Siang in District of Murung Raya, Central Kalimantan; specifically on the meaning of Ticak Kacang Marriage.

2. Research Methods

2.1. Research Approach

This study will essentially assess the Ticak Kacang Marriage of Dayak Siang community, District of Murung Raya, Central Kalimantan in the midst of social reality. This study uses qualitative methods to produce descriptive data in the form of thought or rationality of both written and oral informants. This method is intended to subject Damang, the traditional leader, Basie (Kaharingan elder), both bride and groom, and other public figures.

To express the meaning of the phenomena from the actors, qualitative research is the most appro-priate choice. The research used ethnometodology approach. Ethnometodology is the study of daily practice of common people in living [3]. Therefore, we assumed that qualitative research methods with ethnometodology approach is the most appropriate to assess the general knowledge of community groups to identify the subject, reality and actions together.

Ethnometodology is empirical research regarding the methods that used by individuals to interpret and also execute their daily activities [4]. Ethnometodology giving assessment on behavior, and trying to make it intelligible or meaningful to a person and another, in order to make the setting of human social experience in each day.

2.2. Focus Research

1. Meaning of Ticak Kacang Marriage in Dayak Siang:

a) Meaning of custom’s objects or goods;

b) Meaning of the prohibition or pali;

c) Meaning of planting the Batang Sawang Koruh and Kopatung;

d) Meaning of marriage rituals Ticak Kacang.

2. Background of Ticak Kacang in Dayak Siang:

a) Hereditary tradition;

b) Overcoming marriage cases;

c) To maintain the environmental balance.

2.3. Data Analysis Techniques

Data analysis used Strauss and Corbin model [5] through the following phases:

2.3.1. Open Coding

At this stage researchers tried to obtain varied data as much as possible regard to the cause until the implementation of Ticak Kacang Marriage. This stage of detailing process (breaking down) gathering information on activities related to Ticak Kacang marriage, e.g. the custom requisites regards to marriage, who and how its implementation, etc. In this stage, all information described, examined, compared, conceptualized and categorized [5].

2.3.2. Axial Coding

The results of open-coding phase were reor-ganized based on the categories to be developed towards the proposition. In the axial coding phase, the relationship between categories was analysed [5]. The relationship was analyzed using Grounded Theory paradigm models as follows:

2.3.3. Selective Coding

At this stage, the selection of the core category and its relation to other categories. Core categories found through comparison between categories by using paradigm model. Categories are then checked and eventually lead to the conclusion that was made general design [5].

3. Results and Discussion

3.1. Marriage in Dayak Siang

Dayak Siang recognizes two forms of marriage based on the occurrence. The form of the marriage classified into marriage that occurs naturally through the procedure or etiquette commonly taken and in line with the concept of local customs (normal marriage), and the second category is an exceptional marriage [1].

Ordinary marriage in Siang society occurred in two ways. First, marriage by proposal based on the will of the young couple, after contact between the two. This kind of marriage occurs through certain procedures according to the recognized indigenous hereditary, that meet and follow the rules of Dayak Siang customary. This type of marriage always desired by the parents or family.

Second, marriage can happen or be done by parents when young couple are still under age; it is called kawin gantung (under age matchmaking marriage). The marriage procedure similar to ordinary marriage. However, due to their minor age, they can not live together until they reached the age that allowed by their custom. Allowed age by custom for them to live together is 15 years of age for girl, while for the boy is 20 years of age. After been married, they back and live with their own parents.

If there is a case where one of them is not willing to live together, then the apostate is not charged, but the parents that responsible for the marriage. The charge or sanction called as dusa kanak koruh daja. Such marriage has been very rare in this late twentieth century, because people have started not taking any risks and the state is no longer possible to take place smoothly.

One form of marriage among Dayak Siang community is Ticak Kacang, which in practice is simply held. Ticak means stepping, and Kacang is the name of a particular plant that has similar shape of leaves with Pandanus but rather wide and long with both sharp spiny sides of leaves.

This plant commonly planted by the community and nurtured, but mostly grows wild. This plant is the material for making the mat. This handmade mat is used for bridal foot mat when they sit on the gong covered with bahalai fabric. Thus the marriage has a very simple meaning: sit on a gong covered with bahalai, as they set foot on the Kacang mat (Simur Kanto, personal communica-tion).

3.2. Ticak Kacang Marriage

Simur Kanto, as the traditional head of Saripoi Village (personal communication, 2010) explained that Marriage of Ticak Kacang is common in this area. It took place in a simple procedure, but the customary law force equal to the force of customary law on regular marriage ceremony, which entirely legitimate and recognized by the community of Dayak Siang. The cause of Ticak Kacang Marriage explained in Table 1.

Table 1. Cause of Ticak Kacang Marriage

The point of Ticak Kacang is the wedding ceremony which only done in a simple way, fairly attended by close family and witnesses, with certain requirements, and simple feast. Therefore, it is classified into the extraordinary marriage. Such marriage should only be temporary. It suppose to be increased to normal/ideal marriage because this kind of marriage only meant to overcome those problems before the two sides of families meet for the real discussion to provide consensus for the real marriage ceremony.

According to the observation and interviews with Jaya Bongoh (Private Communication, 2010) as customary head of Osom Tompok village –which has been carrying out several Ticak Kacang ceremony– that sometimes the marriage itself was considered sufficient. It means that after Ticak Kacang, they couple are able to live together as husband and wife, and no longer need to be proceeded into proposed marriage or ordinary marriage. However, ordinary marriage and Ticak Kacang (as extraordinary marriage) have many differences, e.g. types of customs requirements, procedures that should be fulfilled by the couple.

3.3. Procedure of Ticak Kacang

Ticak Kacang marriage ceremony is usually performed by the traditional leader who has earned the Decree of Damang Coordinator in the district or sub-district level assigned to the region. Such marriage is found and is valid only for the people who embrace religion of Dayak Siang, i.e. Kaharingan (original religion).

Ticak Kacang usually done spontaneously, short and very simple. Simply by gather the traditional leader/Basie, the village elders, close family and surrounding community. It takes only for one day. This simple feast is done simply by slaughter two -three chickens or a pig. Chickens or pigs are sacrificed as ceremonial requirements, as well as for consumption/cooked and served to the guests who come in the wedding party. Actually, according to Dayak Siang and Kaharingan, after this marriage, they can also continue with ideal/normal marriage ceremony.

Function of Ticak Kacang marriage was organized –in addition to the customary which indeed hereditary (indigenous ancestry) – to legalize the troubled married couple in customary of Dayak Siang and Kaharingan (legality). Another function is believed to maintain the sanctity of the village or neighborhood, thus not tainted by sex behaviors that occur outside marriage (Simur Kanto, personal communication, 2010).

However, based on the elders and religion leaders (key persons), the marriage were never continued further to a bigger, normal or ideal marriage. They felt their Ticak Kacang marriage was enough, because the customary force equal to the regular marriage, as well as fully acknowledge by Kaharingan and community (Curai and Sonia, personal coomunication, 2011).

Curai and Sonia are native couples of Dayak Siang and hold Kaharingan belief since birth. They have married by Ticak Kacang. Now they have children and grandchildren, settled in Karali Village of Tanah Siang District. Until this date, they has not proceed to the regular or the ideal marriage.

Masing–masing tahapan tersebut bila dimasukan kedalam skema, maka terlihat seperti berikut ini.

Ticak Kacang marriage is consisted into four (4) phases. Each phase of the event and has different meaning, in accordance with the order of the hope and prayer that desired or delivered. Each of these phases schemed as in Figure 1.

Figure 1. Stages of Ticak Kacang Marriage in Dayak Siang

3.3.1. Phase I

First phase are consisted of ngisok (marriage proposal), and traditional items of koroketon beti, koroketon koruh and polaku bar. The man’s family asked marriage proposal to the woman's family. The man’s family submitted several custom objects or goods as a condition of ngisok that must be met by the man, e.g. koroketon beti, koroketon koruh and polaku bar. Custom objects or custom goods valued as a symbol of lasting love and loyalty, with the hope that the couple get abundant sustenance, and useful children. The custom objects or custom item is a symbol of hope and prayer of a family in a community. Custom objects is legality requirement of marriage, thus its availability in the wedding ceremony is very important as part of the culture system.

3.3.2. Phase II

Phase II is the marriage ritual of Ticak Kacang. This phase affirm or blessing both bride and groom by the traditional leader or Basie. The blessing called manyaki use the blood of their farm animals (chicken eggs, chicken and pork) as sacrificial animals. In manyaki, the traditional leader delivers the prayers and wishes in the words sung by kandan language or Sangiang language. The songs and the words may not be the same, depending on the willingness and ability of the head of Basie, but it has a definite meaning which should contain the prayer requests and hope to Mohotara.

3.3.3. Phase III

Feast is prepared and cooked in a simple and even in a very traditional (lamang) by both family of the bride and groom. It is presented simultaneously in the form of rows on the mat at the bride's family. Instead of buffet, the feast already in the set portion, i.e. rice and side dishes already prepared on the plate/bowl, thus every guest just need to seat and eat. The feast at the front end of the arrangement is called kuhung-jarah (specifically for the in laws).

In laws will mutually-draping the cooked skin slices which prepared previously, and use it as long as they still sit down to eat together. It means only as an expression of mutual love, mutual joy and for having a sense of merit in adding a new family between the two sides.

3.3.4. Phase IV

The fourth phase is prohibition or pali. Prohibition or pali should be followed in starting the household, hopes to avoid catastrophe. Otherwise, it will have the inner strength born of the ruling pople, and subsequently accepted by the community in good condition. Dayak Siang community believes that new married couple is susceptible from all evil interference. Thus it is necessary to obtain protection, self and soul calm to be more rigid (small meditation). They allowed going out of the house only after three days, walking while carrying stem of sawang koruh and kopatung to be planted after receiving/hearing the voices of dohiang.

The stem of sawang koruh and kopatung (symbol of the bride and groom), is type of plant that trusted or believed to bring constancy or permanence of life in love. Therefore, every Ticak Kacang ceremo-ny has certainly planting the stem of sawang koruh and kopatung.

Prohibition or pali in the marriage ceremony of Ticak Kacang realized at the expense of livestock, e.g. pig or chicken. Both pets are a symbol of prohibition for the newly weds to not leave the house (if the chicken sacrificed, then the bride should not be out of the house for 1 day, and if the pig is sacrificed, then they are not allowed to leave the house for 3 days). Both of these animals is a medium of communication between human and God. The curfew itself means: they are still a newly wed, thus considered vulnerable to disturbed by the spirits; a form of protection from the temptations outside the house; to quickly intimate and get descendant.

Usually in every phase, they provide traditional drinks (popa) by the bride's family. It purpose is simply for fun, enlightening and uplifting atmosphere of the wedding.

Marriage ceremony of Ticak Kacang as a sacred ritual system in order to interact between human with God. It is merely invoke the God’s blessings for the activity within the marriage. Marriage is defined as the love union for pair of human (male and female) which not only physical, but also psychological sacred bond. Thus the lives of families and born children are a result of a sacred event.

Ticak Kacang is part of the culture system that laden with sacred values and closely linked to religion (faith/belief). It is already a unity in social life of Dayak Siang in the District of Tanah Siang. It supports the concept of Robert Merton on the postulate of functional unity of society which holds that, all standard on beliefs, social and cultural practices is functional for society. Although this may be true for a small primitive society, but can not be generalized to more extensive and complex community level.

Custom objects in marriage ceremony of Ticak Kacang have many meanings as a medium of interaction or communication with God which not logic, because it is closely related to their beliefs. It happens as every human being in carry out worship, command or prohibition of their faith, which sometimes not logic, but is strongly influenced by their belief or faith.

This is as stated by Merton which argues that the three functional postulates rely on non-empirical reality. Merton belief is not theoretical but rather a statement of empirical studies, which are very important for the functional analysis, functional analysis prompted him to develop artificial paradigm as a guide for integrating theory and empirics.

3.4. Background of Ticak Kacang

3.4.1. Indigenous Hereditary

Customary marriage of Siang community have been implemented since the days of Titih, Unoi and Sauk (ancestors of Dayak Siang). It conducted from generation to generation until now. This custom deserves respect, appreciate, and is still carried out until unknown limitless time. With this indigenous custom, Siang people can ensure their manners, behavior, good and harmonious lives among Siang community and others.

Ticak Kacang marriage should be preserved by Siang community, because it is the hereditary culture from their ancestors. It is also a solution or a way out for some people of Dayak Siang in District of Tanah Siang who have problems to make an ideal marriage.

The ideal marriage is a marriage conducted meant to complement/meet all customs require-ments demanded by both men and women. Otherwise, Ticak Kacang is exceptional marriage, because the couple does not have the ability for funding the marriage, thus can not immediately carry out the marriage.

On the other hand the couple relationship are already intimate, thus to avoid free sex that can pollute the life of society, the traditional leaders can advocate for marriage by Ticak Kacang; otherwise they couple are asking for it. Besides, Ticak Kacang also functioned as a solution for couples who are already pregnant or have children, while they have never been legally married (as a result of the pre-marital sex). In this globalization era, people's life style occur especially from the influence of foreign culture through the technology of communication network.

3.4.2. Overcoming Marriage Cases

It has been explained previously that one of the characters from Ticak Kacang marriage is the simplicity, that can be interpreted not fancy. It is identic with poor economic marriage or troubled marriage, e.g. pre-marital pregnancy. However, the legitimate is still recognized by custom and religion of Kaharingan. Therefore this model of marriage remains revered and held in high esteem by the people of Dayak Siang.

Nowadays many people stated that the era of globalization is the era of technology at various events, changes, or an event that quickly spread and followed by the majority of society. These fast-paced distribution due to today's sophisticated communications technology. However, various events or phenomena elsewhere or in another continent section do not necessarily correspond with the personality of our nation (Indonesia, especially Dayak Siang tribes). Such supervision or control by parents, the government, as well as a social institution is not biased, but always able to function properly. However, the children all over the nation still can access the unnecessary network.

It is inevitable that not all matters which come from outside are negative, but much more information is still positive, even very helpful for Indonesian. Through these communication techno-logy, most youth access various information that should not be accessed, thus cause free promiscuity that lead to pre-marital pregnancy. Things like this is not desired by parents and the community, but if there is in fact the case happen, then to solve or resolve the issue, they perform Ticak Kacang, especially for community of Dayak Siang. If Ticak Kacang was not done, then Dayak Siang people's lives that have been good, could be tainted and can wreak havoc or disaster for the community. Thus Ticak Kacang marriage also called cases marriage.

3.4.3. Maintain Environment Balance

Marriage is defined as a relationship between the two opposite sex and legally recognized by the community. People, tribe, or any nation, of course will use an instrument called the marriage to meet their biological or sexual needs. It is implied that marriage plays a role in preserving and maintaining public order and avoid the destructive relationship which disgrace the environment (universe) balance.

Meanwhile, Ticak Kacang marriage as described previously are cases marital, e.g. pre-marital pregnancy. This matter is can disturb the balance of the environment. Environment term in this case is the physical environment (both the people and the surround environment), and non-physical environ-ment (supernatural/ancestral spirits).

Therefore, the role of parents is very high in maintaining the environmental balance of the society, because the parents have the closest relationships with the family members. Thus if their family members are already in a relationship with another person, the parents should have known from the beginning and should take control of the course of the relationship. It is very necessary to avoid events that could disrupt the balance of the environment.

Another case which led to Ticak Kacang is an occurred marriage that known has the wrong blood relationship or pedigree. This condition also leads to disharmony in the society. Marriage that happens with wrong pedigree or blood relationship (marri-age within the family) should be solved by Ticak Kacang.

3.4.4. Other Indigenous Marriage in Indonesia

Nobau and Mandiu Pasili

Ethnic tribe of Kaili in Palu, Central Sulawesi still maintain and perform traditional marriage of Nobau dan Mandiu Pasili [6]. Kaili Ethnic believes that good marriage which initially started indigenously will bring goodness for the couple. Thus, this traditional marriage gave good impacts for Kaili ethnic tribe in Palu.

Marriage in Minangkabau

Traditional marriage in Minangkabau tribe still preserves their culture and rites as a form of protection for the Minangkabau culture itself [7]. Besides to protect their culture, traditional marriage in Minangkabau is a prestige rite for community, due to its honourary. The more complete the rites take, the more reputable they are perceived by the community; moreover, if the marriage involved the indigenous stakeholders, traditional chief, and those who considered important in their tribe. These reasons encourage Minangkabau community to hold the marriage traditionally, as their culture and rites.

4. Conclusions

Ticak Kacang marriage performed by Dayak Siang community in the District of Tanah Siang, Murung Raya Regency filled with religious activities. It is involved community leaders, traditi-onal leaders and religious leaders. Ticak Kacang marriage is seen also as appreciation and believing in Dayak Siang customary and Kaharingan beliefs.

Ticak Kacang marriage emphasize in the simplicity than the fancy ceremony. The causes to conduct Ticak Kacang include the low capability in funding the normal marriage or troubled marriage, e.g. pre-marital pregnancy. Nevertheless, Ticak Kacang remain legitimate in the perception of Kaharingan tradition and religion. Therefore, Ticak Kacang marriage is still respected and held in high esteem by the community of Dayak Siang.

Conservation of Ticak Kacang marriage through oral tradition is along with the preservation of the indigenous language of Sangiang. Nowadays it become difficult, thus only certain people has the ability. It is feared that will be extinct in one day. Therefore, the Siang community needs to continue the Ticak Kacang practices as an effort to conserve the hereditary. Meanwhile, further research also needed to develop related policy on traditional marriage and its legality cooperated with related local institutions and government.