Sundanese Traditional wedding ceremony in a series of talks ranging from the parents of the bride and groom until

the ceremony is called: Advances panto (open door). For many of the Sundanese, the stages of the process of customary marriages must be conducted. various processes typical Sundanese wedding ceremony before and after marriage are as follows: Download the traditional Sundanese wedding book FREE. First, By Nendeun stage. This stage is the parent talks both sides bride or anyone who is believed to be messengers the men who had plans to marry a girl Sunda. Parents or the messenger come stay in touch and save the message that one day the girl will be spoken. Previous indeed parents each had made a deal to match or men and women have agreed to 'tied the knot' in a marriage, then the next man's parents in person or send to the girl's house to convey intent. In essence, neundeun way (titip said, put the words or keep a promise) that wants the girl to become law. In this case, parents or messengers require speech and language abilities, full of friendliness. Second, the application stage. Stage of applying for or propose this as a follow-up of the first stage. This process is done the parents bride sunda family and close family. Almost similar to the first, the difference in the application, the parents usually go to male candidates besannya by bringing food or gifts potluck, bring lamareun as a symbol binding (pameungkeut), could be money, a set of clothes, some kind of engagement ring, complete and betel nut others, as a strap to the prospective bride. Furthermore, the two sides began discussing a good time and day for a wedding. Third, Fianc stage. This stage is a procession of 'patuker beubeur tameuh', ie transfer belt made of rainbow colors or plain to the girl. Fourth, Seserahan phase (3-7 days before the wedding). Grooms bring money, clothes, household furniture, kitchen furniture, food, and others. Fifth, seureuh Ngeuyeuk stage (optional, if ngeuyeuk seureuh not done, then seserahan conducted shortly before the ceremony). This phase is done as follows:

1. Led Pengeuyeuk. 2. Pengeuyek mewejang both the bride and groom to ask for permission and blessings to both parents and to provide advice through the symbols or objects that are provided in the form parawanten, pangradinan and so forth. 3. Ballad songs accompanied by Pangeuyeuk 4. Disawer rice, in order to prosper. 5. dikeprak with a broom stick, along with advice to foster compassion and enterprising work. 6. Opening the white cloth covering pengeuyeuk. It symbolizes households that will be fostered is still clean and not stained. 7. Splitting Virgin jambe and betel nuts (by the prospective groom.) Meaningful for both of them love each other and can adapt. 8. Wham pestle into the mortar as much as three times (by the prospective groom.) Sixth, the stage Make Lungkun. Two pieces of betel-stemmed confronted each other. Rolled into one elongated. Tied with thread kanteh. Followed by both parents and guests in attendance. Its meaning, in order later acquired fortune if excessive can be distributed to relatives and companion taulan.

Seventh, the stage of fighting over money under the mat while disawer. Symbolizing the race to find fortune and loved family. Kedepalan, stage Procession Wedding Ceremony: 1. Pickup grooms, by envoys from the female's 2. Ngabageakeun, mother of the bride greeted with jasmine pengalungan to prospective groom, then flanked by both parents for the bride enters the wedding. 3. Ceremony, KUA officials, witnesses, the groom was in the place of marriage. Both parents pick a bride from the room, and seated on the left of the groom Tiung segregated and veiled by long, which means the union of two beings who are still pure. Veil recently opened when the bride and groom will sign the marriage certificate. 4. Sungkeman, 5. Discourse, by the father of the bride or her family. 6. Saweran, the bride and groom are seated in a chair. While penyaweran, Sawer poem sung. Pantun contains advice envoy parents of the bride. Both bride umbrella umbrellas interspersed with a sprinkling of yellow rice or saffron to the top umbrella. 7. Meuleum harupat, harupat bride lit with candles. Harupat doused bride with a jug of water. Then harupat broken groom. 8. Nincak Endog (stepping on eggs), the groom stepping on eggs and elekan until rupture. Then his feet were washed with water and wipe the bride's flowers. 9. Front Panto (open door). Starting knocked on the door three times. Held question and answer with a rhyme shouted from inside and outside the door of the house. After the sentence was read creed, the door opened. Bride enters the wedding.

Outline of Procedure and Order Na Gok Batak Traditional wedding is as follows: 1. Mangarisika. It is men who do not visit the official envoy to the place of women in order to explore. If the door is open to hold a suit so the parents want him to give a sign (sign holong and the woman gave the sign of the eye). Type of gift items to custom wedding can be a fabric hobo, gold rings, and others. 2. Marhori-hori Walls / marhusip. Talks between the two parties who apply and are spoken for, limited in the kin relationships and not known by the public. 3. Marhata Sinamot. Relatives of the groom's party (in limited numbers) came to the relatives of the bride to do marhata sinamot, talking about honest money (tuhor). 4. Pudun Sauta. Parties male relatives without the hula-hula deliver container containing rice and chopsticks pauknya (cattle already slaughtered) received by the parboru and after a meal together followed by a division of jambar Juhut (meat) to members of the family, which consists of: * Relatives of the clan mothers (hula-hula) * Relatives of the clan's father (dongan tubu) * Member of clan-law (Boru) * Pengetuai (old people) / pariban * At the end of Pudun Saut the family party of women and men agreed to determine the time and Pamasu Martumpol-masuon. 5. Martumpol (read: martuppol) Signing agreements customary marriage by parents on both sides of the marriage plans of their children in front of church officials. Partumpolon ordinances implemented by church officials in accordance with applicable regulations. Follow-up Partumpolon is preaching prelates of the bride and groom wedding plans through the church bulletin, which in HKBP called Tingting (read: tikting). Tingting should be performed twice on consecutive weeks. If after two times Tingting no new claims from other parties can proceed with the blessing of the marriage (pamasu-masuon). 6. Martonggo King or Mary King. Is a pre-wedding events that are customary ceremonial absolute custom wedding organized by the organizers aimed to: * Preparing the interests of customary marriages which are technical and non technical * Notification to the public that at a given time of marriages and customary marriages exist with respect to the other party does not hold for traditional marriage in the same time. * Requesting permission on the surrounding community, especially dongan sahuta or use public facilities on the party that has been planned.

7. Manjalo cheekbone Parbagason (Wedding Blessing) Validation of custom wedding the bride and groom according to the procedures of the church (the blessing of the marriage by church officials.) After the blessing of marriage is complete then the bride and groom are valid as husband and wife according to the church. After finishing the entire event-masuon pamasu, both parties which participated in the event pamasu-masuon or not to go towards the residence of the parents / relatives of the elderly woman to throw a party demonstration. Feast of the performance by male relatives called Mangalap parumaen Party (read: parmaen) 8. Performance feast. An event that is joyful celebration of the marriage custom sons and daughters. Feature feast of joy is sharing jambar: * Jambar distributed to relatives parboru is jambar juhut (meat) and the portion of money (tuhor Boru ni) divided according to the rules. * Jambar distributed to relatives paranak is dengke (read: dekke) and ulos are divided according to the rules. The performance ends with a party to bring home a bride to the house paranak. 9. Mangihut in Ampang (dialap sell) Namely bride groom was taken to place a man hailed relatives accompany the sale of food with a lid ulos provided by male relatives. 10. Ditaruhon Sale. If a party to the marriage was performed at the groom's house, the bride was allowed to go home to where his parents and then taken again by the namborunya to where namborunya. In this case paranak shall give upa manaru (wages drive), is in selling dialap upa manaru unknown. 11. Paranak eat together at the residence of the man (Daulat ni the Panganon) * Upon arrival of the bride and entourage at the home of the groom, then the meal was held together with all the invitations that are still willing to come to the house of the groom. * Food that is eaten is the food brought by the party parboru

12. Paulak Unea. * After one, three, five or seven days the woman lives with her husband, then paranak, the minimum of the groom and his wife went to the house-in-law to acknowledge the wedding went well, especially the good condition of the bride at the time of his girl (the show This is more legal aspects relating to the sanctity of the woman until she entered in the marriage). * After finishing the event paulak une, paranak returned to his hometown / home and then start a new life.

13. Manjahea. After a while the groom and married women live (if he is not the youngest), then he will dipajae, which separated the house (residence) and livelihoods. 14. Maningkir Staircase (read: manikkir stairs) Some time after the bride married men and women, especially after a stand alone (home and income from the trade has been separated from the parents of the man) then came to visit parboru to paranak with intent maningkir ladder (which is a ladder here is a newlywed households) . In this visit parboru also bring food (rice and side dishes, dengke Sitio tio and dengke simundur-back). With the completion of the visit maningkir this ladder then finished a series of custom wedding na gok.