1. Types of Traditional Cuisine in Traditional Ceremonies
The alek marapulai traditional ceremony in the darek region features the presentation of various traditional Minangkabau cuisines. The culinary traditions encompass a variety of culinary offerings, including appetizers, main courses, desserts, and beverages. The desserts are occasionally offered as mementos for tourists who visit the region. The traditional Minangkabau cuisine served during the alek marapulai traditional ceremony, as described in the interviews with Ninik Mamak in Nagari Panta Pauh, Matua District, Agam Regency, and in Nagari Batupayuang, Limo Puluh Koto Regency, comprises two distinct categories: the main course and a beverage known as kawa.
1.1. The main course
The principal dish is presented during the customary nuptial celebration. The alek adat is a traditional ceremony that involves Ninik Mamak (custom leaders), the chief, Apak (paternal uncle), rang sumando ‘brother-in-law’, and other male relatives who have already married. The omission of customary food in the pasambahan traditional ceremony may give rise to inquiries or scrutiny. Typically, the primary components of the meal include rice, chicken rendang, beef rendang, omelet, cassava chips, fried anchovies, jackfruit curry, kalio dagiang, minced meat, sampadeh dagiang, sampadeh fish, fish curry, grilled fish, toco curry, date curry, fried fish, and various additional dishes. During the traditional alek adat ceremony, serving various main courses in multiple villages within the Minangkabau region is customary. The findings from the data identification and analysis indicate that the alek marapulai traditional ceremony in the Luhak nan Tigo area necessitates the inclusion of various traditional foods in its culinary offerings. The following examples are provided.
1.1.1 Randang Dagiang
Randang dagiang is rendang prepared using meat as the primary ingredient. It is a traditional Minangkabau dish served during the alek marapulai traditional ceremony in the Minang domain. Randang can be found in the darek area and the Rantau/pasisia area. Including rendang is an essential component of a comprehensive wedding meal menu. The Minangkabau people commonly designate rendang as kapalo samba or main course. Randang holds a prominent position within a hierarchy of culinary dishes. Based on insights provided by a traditional leader in Luhak Limo Puluh Koto, it is important to note that the term randang does not refer to a specific culinary creation but rather denotes a particular cooking method known as marandang, which conveys the concept of gradual and deliberate cooking. This concept pertains to the duration required for the cooking process of rendang, resulting in the attainment of a desiccated meat texture, an aromatic bouquet of spices, a deep brown hue, and a delectable flavor (Fig. 1).
1.1.2 Gulai Cubadak Kicuah
Gulai cubadak kicuah is a samba (gulai) variant prepared using jackfruit that has been thoroughly cleaned and cut into sizable portions. The cooking process of gulai cubadak kicuah resembles the preparation method employed in rendang. If the drying process is executed flawlessly, this curry has the potential to maintain its quality for one month. This particular food item is considered an essential component of the culinary offerings expected to be presented during customary rituals in Nagari Salangka, a region close to Maninjau Lake within the Agam Regency (Fig 2).
1.1.3 Beef Rendang Daging, Chicken Rendang, Omelet, and Cassava Chips Kripik Singkong Maco Kaciak
The dishes found in Nagari Panta Pauh, Matur District, Agam Regency include beef rendang, chicken rendang, omelet, cassava chips of Maco Kaciak, and spicy salted anchovies. The dishes are served on a plate with a spoon. It becomes one of the obligatory traditional cuisines of alek marapulai prepared during ceremonial rituals, as depicted in Fig. 3. Following established etiquette norms, it is generally advised against turning over spoons, as this gesture may discourage guests from participating in a meal.
In the context of traditional weddings, it is customary for families to include five distinct types of food on a single plate, as depicted in the accompanying image. This practice is observed regardless of the family's socioeconomic status. These five types of food should encompass all essential nutrients without any deficiencies. When the five food types are unavailable, mamak tungganai will duly prompt the individual responsible for the ceremony to ensure its completion before providing said food. Like salted anchovies, salted fish must also possess a head, as it is an essential characteristic that cannot be absent. If one of the components is absent, it is anticipated that complications may arise during the execution of the pasambahan custom.
1.2.1 Bareh Randang
In the darek, two primary variations of bareh randang or rendang rice can be observed, namely bareh rendang as a staple food and bareh rendang as a nibble. Bareh rendang refers to a culinary preparation in which rice is transformed into rendang. In the market snacks, bareh randang emerges as a notable variety. The snack is crafted from processed rice flour that undergoes a thorough roasting process until it reaches a state of dryness. Subsequently, it is combined with liquid sugar and cooked coconut milk to achieve its distinctive taste and texture. The outcome of this amalgamation yields a pale mass characterized by a supple consistency, albeit possessing a coarse exterior. The cohesive mass is subsequently positioned within a planar receptacle and shaped into either a circular or rectangular configuration, possessing a width of approximately one centimeter. Subsequently, the bareh randang is dissected both horizontally and vertically, rendering it prepared for presentation. Bareh randang is typically served as a post-meal snack to the guests. When accompanied by rice, curry, or other complementary dishes, the main course is served (Fig 4).
Bareh randang, a traditional culinary delicacy, holds a significant cultural value in various villages situated in the region of Luhak Limo Puluh Koto. It is customary for the host to include this dish as an essential component of their culinary offerings, serving it alongside other dishes to enhance the overall dining experience. When the host fails to provide or inadvertently neglects to provide, this matter will be addressed subsequently during the customary pasambahan. Nevertheless, there are also nagari that do not necessitate the host to provide bareh randang.
Rendang rice, known as bareh randang in another variant, is a type of rice dish that is prepared using roasted rice. The rendition of rendang rice serves a dual purpose, as it not only serves as a culinary delight but also holds significance in traditional customs and practices. The traditional practice of welcoming the bride and her companions involves the ceremonial act of sprinkling bareh randang, a type of rice rendang, onto the two brides and their companions.
1.2.2 Batiah
Batiah, also known as botiah, is a traditional culinary delicacy from Payakumbuh City, specifically from the Lima Koto District in the Minangkabau region (Fig. 5). Batiah holds significant cultural importance for the inhabitants of Payakumbuh, as it is considered an essential component of traditional ceremonies and wedding rituals, particularly during the marulai and anak daro ceremonies. The snack, which takes the shape of crackers, is produced by molding glutinous rice to cooking within a pot. During the initial stages of its production, glutinous rice undergoes a winnowing process to eliminate husks or any other impurities that may be present. Subsequently, the glutinous rice is thoroughly rinsed and immersed in a saline solution for a brief duration. Subsequently, the glutinous rice is prepared utilizing cooking it in a pot. The cooked glutinous rice is subsequently shaped into a spherical form, approximately resembling the dimensions of a chicken egg, and subsequently compressed to achieve a flattened appearance. Once kneaded and flattened, the glutinous rice is subsequently molded to sun-drying to remove moisture. Subsequently, the desiccated glutinous rice is molded to frying in a skillet of slightly greater dimensions to ensure uniform cooking. The fried batiah is subsequently combined with melted brown sugar to achieve a pleasant flavor profile.
1.2.3 Dakak-dakak and Bungo Durian
Dakak-dakak and bungo durian are among the traditional culinary offerings of the Minangkabau community, commonly presented during the alek marapulai traditional ceremony in the darek region. Dakak-dakak and bungo durian are representative culinary offerings from Tanah Datar's region, specifically from Tabek, Simabua. Dakak-dakak and bungo durian are prepared by combining rice flour with various spices. The size of quail eggs has been altered by dakak-dakak, utilizing a perforated coconut shell as a mold. When the dakak-dadak dough is pressed into this mold, it results in floral noodle-like pieces (Fig 6).
Dakak-dadak and durian bungo molded are then fried in hot oil until they are yellowish. If stored in a closed place, dakak-dadak cakes and durian bungo last for one month. Apart from being a traditional food, dakak-dakak and bungo durian are also often used as souvenirs from Tanah Datar. In each nagari in Tanah Datar, dakak-dakak has different forms and functions. It is caused by the Salangka Nagari custom of 'Selingkar Nagari tradition,' the different depths of the fish, different nagari, and different customs. For people whose alek is alek adat or established tradition, the presence of dakak-dakak in the dish is an obligation. If it is not presented, there will be customary sanctions in the form of social sanctions from the community. The label is uncivilized people. In addition to social sanctions, families who do not serve dakak-dakak at traditional events will also be fined. The fine depends on the outcome of the deliberations of the ninik mamak in the nagari.
1.2.4 Galamai/Kalamai
Galamai daris prepared by combining glutinous rice flour (pulut), brown sugar, coconut milk, and a desired amount of salt. The ingredients undergo culinary preparation within a substantial receptacle, wherein they coalesce into cohesive masses of clay-like consistency and acquire a brownish hue (Fig. 7). The lumps will undergo cutting and shaping procedures before the dough gets cool. During ancient times, the production of galamai was achieved through effective collaboration between both genders. Women undertake the provision of ingredients, whereas men perform the task of stirring the cauldron. The technique commonly referred to as mangacau galamai is employed to stir it in a specific manner. The galamai should be handled carefully, as excessive disarray may result in the dispersion of galamai particles.
Conversely, it will aggregate like goat excrement in the absence of disorderliness. Hence, the production of galamai necessitates incorporating balance, wisdom, prudence, and patience. It is customary to incorporate roasted peanuts into the galamai dough to achieve a distinctive flavor profile characterized by a savory and crispy texture.
Consuming cooked galamai while they remain within the cauldron is not feasible. It is necessary to pour the galamai onto a plate. Once the galamai has reached a slightly lower temperature, it can be divided into smaller pieces using a sharp knife. It is crucial to ensure that the knife possesses sufficient sharpness, as failure to do so may result in the galamai pieces being unable to be separated effectively. Galamai is a traditional cuisine commonly served during the alek marapulai traditional ceremony and other traditional ceremonies, particularly among the inhabitants of Payakumbuh, Luhak Limo Puluh Koto, Luhak Tanah Datar, and Luhak Agam. Including galamai in traditional ceremonies is regarded as an essential component of traditional culinary practices, and these ceremonies are only complete if they are complete.
1.2.5 Lamang
It is a customary culinary delicacy of the Minangkabau people, typically enjoyed during the alek marapulai traditional ceremony held in the region of Luhak nan Tigo or, more broadly, within the Minangkabau community. Lamang, commonly called lemang, is traditionally offered as a supplementary accompaniment to the primary culinary selection (see Fig. 8). In the Nagari Panta-Pauh of Luhak Agam Regency, lamang is recognized as a culinary item traditionally consumed alongside kawa or parabuang beverages. The traditional Malay dish lemang is typically presented alongside other delicacies such as pinyaram, galamai, and wajik on a single serving plate.
The sliced lamang is typically portioned into three pieces for men's servings and two pieces for women's servings. In addition to the three portions of lemang, a pinyaram is positioned atop, followed by galamai and wajik surrounding it. This type of composition is commonly referred to as one jamba composition.
1.2.6 Pinyaram or Paniaram
Pinyaram or paniaram represents a customary culinary delicacy of the Minangkabau community, traditionally offered during the alek marapulai ceremonial event within the darek region. Pinyaram is a traditional delicacy that combines fried rice flour with palm sugar. Pinyaram exhibits a morphology characterized by a central region that is relatively thick and bulging, while its periphery is comparatively thin (Fig. 9). Pinyaram represents the profound significance attributed to the institution of marriage, emphasizing the essentiality of fidelity and commitment between two individuals united in matrimony. The perspective is upheld by conventional stakeholders within the Minangkabau community. Pinyaram is commonly offered as a supplementary item on food menus, known as kawa or para, in the darek region, which is considered a form of disposable sustenance.
In the context of Nagari Panta Pauh, pinyaram is offered as a kawa beverage or snack in the alek marapulai customary ritual. In the depicted image, a plate contains pinyaram accompanied by three portions of lemang, wajik, and galamai. The Panta-Pauh community attributes symbolic significance to the pinyaram cake representing a chief. The three portions of lemang are associated with the tali tigo sapilin: ninik mamak, scholars, and smart cadiak.
In the context of Minangkabau culture, galamai and wajik encircling the lemang serve as symbolic representations of subordinates or individuals belonging to the clan who find themselves encompassed by the elements associated with Minangkabau leadership. Guests will have the opportunity to indulge in traditional Malay desserts such as galamai, wajik, and lemang, following the consumption of the main course. However, individuals possessing knowledge of the cultural practices in Nagari Panta-Pauh exhibit a reluctance to handle or consume pinyaram. In Nagari Lareh Sago Halaban, traditional dishes such as pinyaram, wajik, lemang, and galamai are prepared and served as kawa beverages. It implies that pinyaram, lemang, wajik, and galamai are each served on separate plates. It has been observed that pinyaram serves as a symbol representing the ability of the family patriarch to guide and govern his household effectively.
1.2.7 Wajik or Simanih
Wajik is a customary accompaniment to kawa consumption, a beverage commonly served during the alek marapulai indigenous ritual in the darek or Luhak nan Tigo region. Wajik is a traditional Indonesian delicacy prepared using glutinous rice, saka or brown sugar, and coconut milk as its primary ingredients (Fig. 10). The glutinous rice undergoes a process of washing and steaming. Subsequently, a mixture of brown sugar and coconut milk proceeds to prepare, diligently stirring the concoction until it reaches a desirable level of thickness. Subsequently, the steamed glutinous rice should be introduced into the mixture of coconut milk and brown sugar, which is currently undergoing the process of solidification. During the period of high temperature, the glutinous rice, which has been immersed in a mixture of coconut milk and brown sugar, is transferred into a mold constructed from triangular coconut fronds or onto a baking sheet covered with banana leaves. The pressure is applied during the compacting process until the material reaches a thickness of two centimeters. It is advisable to allow the object to cool down before dividing it into smaller sections.
Despite wajik primarily serving as a complementary food to accompany the consumption of kawa, its inclusion is greatly sought after during traditional gatherings and occasions. During the pasambahan meal, the guests, particularly the ninik mamak, may inquire about the absence of the wajik from the plate.
1.2.8 Sikunik or Kunik Rice
Sikunik, kunik rice, or lamak kuniang rice is a customary culinary dish from the Minangkabau region. It is typically prepared and served during the alek marapulai traditional ceremony, deeply rooted in Minangkabau culture. Sikunik is a traditional dish prepared using a combination of glutinous rice, coconut milk, salt, and turmeric. Preparing glutinous rice involves washing it thoroughly before soaking it for a period, then cooking it through the steaming method using a boiler. Once the glutinous rice reaches a partially cooked state, it is subsequently extracted from the heat source and allowed to cool. Subsequently, a mixture of coconut milk and turmeric essence is processed for cooking. The process involves combining coconut milk with turmeric water and stirring the mixture with cooled glutinous rice until it is yellow. In certain regions, a colloquial term is used to refer to this type of rice as lamak rice. Kunik or lamak kuniang rice is traditionally served alongside singgang ayam ‘gravy chicken’ (Fig. 11). Kunik rice serves as a culinary souvenir, symbolizing the host's appreciation towards the guests who graciously accepted the invitation to the wedding ceremony. Kunik rice is commonly wrapped in banana leaves and accompanied by a slice of sponge cake or lapek buigih. This culinary tradition entails sharing the dish exclusively with specific guests.
Table 1
Two types of traditional food in alek marapulai ceremony
No
|
Type of Food in Alek Marapulai Ceremony
|
Main Course
|
Kawa
|
1
|
Randang Dagiang
|
Bareh Randang
|
2
|
Gulai Cubadak Kicuah
|
Batiah
|
3
|
Rendang Daging, Rendang Ayam, Dadar Telur, and Kripik Singkong Maco Kaciak
|
Dakak-dakak and Bungo Durian
|
4
|
|
Galamaior Kalamai
|
5
|
|
Lamang ‘Lemang’
|
6
|
|
Pinyaram or Paniaram
|
7
|
|
Wajik or Simanih
|
8
|
|
Sikunik or Nasi Kunik
|
2. The Symbolic Meaning of Traditional Minangkabau Food
2.1 Randang Dagiang
The savory flavor of rendang is associated with various symbolic connotations, specifically patience, wisdom, and perseverance. Including three essential properties is essential in the process of cooking rendang, encompassing the meticulous selection of high-quality ingredients to yield a delectable flavor profile. In addition to embodying qualities such as patience, wisdom, and perseverance, the delectable flavor of rendang also carries symbolic connotations of ninik mamak, represented by the meat, smart cadiak, symbolized by coconut, scholar, symbolized by lado or chili, and various other spices and cooking ingredients that collectively symbolize the entirety of Minangkabau society. Furthermore, rendang symbolizes the collective identity of the Minangkabau community, as they adhere to the traditional norms and cultural values prevalent within the Minangkabau society. The manufacturing process is characterized by its considerable duration, underscoring the necessity for patience.
2.2 Gulai Cubadak Kicuah
The symbolic significance of this delectable cuisine lies in its representation of the notion that the deceptive nature of the world should not lead us astray. The resemblance to rendang can be observed through its black shape. If proper caution is exercised, misidentifying the dish as rendang is safe. The dark hue and pigmentation of this entity, coupled with its palatable flavor, serve as a reminder that superficial aesthetics should not mislead one. The unsightly external features may not necessarily reflect an unsavory character but signify purity.
2.3 Rendang Daging, Rendang Ayam, Telur Dadar, and Keripik Tunjuk with Anchovy
The findings from interviews conducted with Dt. Rajo Bulan, a ninik mamak in Nagari Panta-Pauh, indicates that the traditional cuisine represents unity, devoid of any differentiation based on socioeconomic status. Beef rendang represents a culinary expression of affluence, while chicken rendang represents a more modest economic status. Eggs and anchovies, on the other hand, are symbolic of lower socioeconomic standing. These three groups formed a collective alliance based on the shared identity of indigenous peoples, exhibiting a need for discernible distinctions among them. Including the head-on fried anchovies metaphorically represents the necessity for human cognition and intellectual engagement. Similarly, it is customary for the spoon to be positioned upright rather than facing downwards, as a symbolic gesture indicating the host's genuine acceptance of the guest and extending an invitation to partake in the meal.
In Nagari Lareh Sago Halaban, located in Lima Koto Regency, a traditional dish known as beef randang, chicken randang, omelet, and maco kaciak (salted anchovies) are meticulously arranged on separate plates, all of which are then placed together on a single platter, forming a culinary ensemble known as jamba. The maco kaciak, commonly known as salted anchovy, is a variety of anchovy that retains its head, serving as a symbolic representation of the importance of cognitive abilities and the necessity for humans to employ their intellectual faculties.
3. The Symbolic Meaning of Kawa Drinking Food
3.1 Bareh Randang
The act of using bareh randang as a culinary symbol serves to signify the welcoming of the bride and her entourage. It is achieved by sprinkling bareh randang onto the bride and her entourage, which serves as a gesture of hospitality and an invitation for them to ascend to the house. Therefore, it can be inferred that bareh randang symbolizes the host's reverence towards his guests, particularly the prospective in-laws' family.
3.2 Batiah
According to the findings from an interview conducted with ninik mamak in Batupayuang, Sago Halaban, it has been ascertained that among the residents of Payakumbuh or Limo Puluh Koto, the batiah, a dish made from sticky glutinous rice, serves as a representation of solidarity among individuals, particularly when two families are united through marriage. This characteristic is evident in the structure, wherein the composition consists of cohesive rice grains that adhere closely to one another, forming a cohesive and indivisible whole. In addition to its representation of unity, batiah also serves as a symbol of prosperity. Moreover, the formation of a composite structure comprising multiple glutinous rice grains signifies unity.
3.3 Dakak-dakak and Bungo Durian
In the context of Tanah Datar, the cultural significance of dakak-dakak and bungo durian lies in their representation of interpersonal dynamics within social relationships. This phenomenon is exemplified by the individual responsible for preparing the dakak-dakak and bungo durian cakes during the alek marapulai traditional ceremony. The execution of the dakak-dakak procedure is performed jointly by the affinal kin from the respective lineages responsible for conducting the customary alek marapulai ritual. To facilitate the procedure, it is imperative to encourage the participation of both individuals who are related through marriage, commonly referred to as brother-in-law, to be included in the invitation to assist in making dakak-dakak cakes and durian bungo. The individuals are not extended an invitation; it is highly unlikely that they would attend, despite possessing prior knowledge of the presence of dakak-dakak and bungo durian preparations. The making of it suggests that the residents of Nagari Tabek, Simabua, recognize the importance of upholding social connections among individuals.
3.4 Galamai/Kalamai
The findings from an interview with a traditional leader in Payakumbuh indicate that galamai is a supplementary food for alek. However, it is important to note that galamai implies several symbolic meanings. The galamai encompasses symbolic significance associated with equilibrium, sagacity, and forbearance. The balanced composition of galamai is evident through the precise measurements of its constituent ingredients, including glutinous rice flour, coconut milk, brown sugar, and salt, with no excess or deficiency observed. It signifies the necessity of maintaining equilibrium between the temporal realm and the afterlife in the human experience—the equilibrium between the pursuit of sustenance and the maintenance of religious devotion.
The concept of balance encompasses the expectation for the Minangkabau community, particularly their male members, to exhibit equitable treatment towards their offspring and nephews in a manner that upholds fairness. The proverbs "the child is on lap and the nephew is guided " refer to the traditional practice of providing special care and guidance to one's child and nephew, respectively. The concept of balance in the Minang domain encompasses the harmonious integration of the functions performed by ninik mamak, scholar, and smart cadiak, collectively known as tigo tumpang jagarangan ‘three parallel stoves’, to facilitate the holistic development of individuals within the community.
The significance of wisdom in galamai is evident through the enduring nature of galamai. Galamai, once cooked in a cauldron, necessitates a subsequent step of transferring it onto a plate before consumption. Moreover, allowing the galamai to cool before utilizing a sharp knife to divide it into smaller portions is imperative. It suggests that immediate detachment is not feasible despite its ripeness, and immediate ingestion is not possible despite its ripeness. In responding to a situation, it is imperative to exercise prudence. Rather than hastily discarding unpleasant experiences, avoiding immediately swallowing enjoyable ones is advisable. Its adage emphasizes the importance of exercising discernment and wisdom in one's responses, lamak ijan langsung dilulua, pahit ijan langsuang dibuang ''tasty do not swallow it immediately, bitter do not throw it away.'
Galamai, characterized by its resilient form, holds significance within the philosophical framework of Minangkabau culture, specifically as tagang bajelo-jelo and kandua badantiang-dantiang. Despite the challenges, the endeavor is characterized by sagacity rather than emotional biases. It is gentle yet resolute in its stance. In addition, galamai encompasses the principles of unity. The observation can be made based on the persistent flexibility exhibited by the object, which remains challenging to disentangle despite undergoing a cutting process.
Regarding the constituent material employed in making galamai, it bears a symbolic connotation, specifically emphasizing the imperative for the inhabitants of Payakumbuh, or the broader Minang community, to exhibit a capacity for altruistic endeavors. The utilization of coconut milk in the preparation of galamai is indicative of this observation. The roots of the coconut tree possess medicinal properties and can be utilized as a constituent in medicinal preparations. The stems of the coconut tree find application as structural supports, such as poles or flooring materials. Additionally, the leaves of the coconut tree are employed in making ketupat, a rice cake packed inside a diamond-shaped container of woven palm leaf pouch. Lastly, the sticks derived from the coconut tree are utilized to fabricate brooms. The coconut tree possesses a multitude of utilitarian properties.
The utilization of brown sugar in the production of galamai is accompanied by a symbolic connotation, wherein the sweetness of brown sugar reflects the amiable, cheerful, and egalitarian nature of the Payakumbuh (Minangkabau) community. It is unsurprising that within the context of The Tambo alam Minangkabau, it is mentioned that aianyo joniah, ikannyo jinak, buayo putiah daguak panjagonyo. It defines the attributes of Luhak Limo Puluh Koto. This phrase translates to 'the water is clear, the fish are docile, the white-mouthed crocodile guards it.'
The utilization of glutinous rice flour in this context carries a symbolic connotation, specifically representing prosperity and the avoidance of arrogance, padi masak, jaguang maupiah, antimun mangarang bungo, taranak bakambang biak ‘rice is to be harvested, corn releases its petals, cucumber produces flower, breeding livestok’. This is a symbol that humans must be humble and not arrogant, if tall don't jump, if big (body) don't push/crash, if fat don't throw away fat, and if smart don't throw away your friends.
The act of dividing the lamang into three portions on the plate symbolizes the shared consumption among three individuals within a single jamba. The two portions of lamang serve as a representation of the shared consumption between two female individuals. This type of composition is inherently devoid of errors and deficiencies. As an illustration, it is customary to serve two portions of lamang for male individuals or a single portion for female individuals. It is common for lamang to be served without the accompaniments of pinyaram, wajik, and galamai. In the event of such an occurrence, the alek tamu will raise inquiries during the subsequent pasambahan. Hence, before this occurrence, the host, serving as the head of the household, would discreetly inform janang about the scarcity, maminteh sabalun hanyuik conveying the message act promptly before the resources are depleted.
Furthermore, the concept of lamang encompasses not only its literal translation but also conveys the significance of social connections, collective unity, and representations of cultural norms and beliefs. The practice of the malamang tradition, specifically the creation of lamang, enhances the bonds of kinship and fosters social cohesion among individuals who share familial connections. Both forms of kinship are established through biological relationships and the institution of marriage. The process of producing lamang requires a significant amount of energy, encompassing various tasks such as sourcing bamboo gutters from the forest, preparing the thinning beds, procuring banana leaves, acquiring wood for fuel, washing glutinous rice, peeling, and extracting coconut milk, filling bamboo tray sticks with the washed glutinous rice, and ultimately cooking the lamang. All tasks necessitate a significant amount of energy.
As a representation of cultural ideals, lamang embodies the significance of Minangkabau, Malay, and Islamic cultures. The malamang tradition is a local indigenous culture observed within the Islamic Minangkabau community. Lamang is a customary culinary dish originating from the Minangkabau region, which manifests the rich heritage and cultural practices of the Minangkabau civilization.
3.6 Pinyaram
Pinyaram represents the profound significance attributed to the institution of marriage, emphasizing the importance of the fidelity and commitment shared between two individuals united in matrimony. The perspective is upheld by conventional stakeholders within the Minangkabau community. Pinyaram is commonly offered as a supplementary culinary option, referred to as kawa or parabuang in the darek region.
3.7 Wajik or Simanih
Wajik, also known as simanih, serves as a symbolic representation of the diligent efforts exerted by both the bride and groom throughout their child's development within the womb. The symbol underscores the crucial responsibilities of nurturing, providing care, offering guidance, and facilitating education for the child until they reach adulthood and embark on their marital journey. The symbol implies that the husband will refrain from committing capricious actions toward his wife.
In the cultural context of Nagari Panta-Pauh, the wajik holds significance beyond its representation of the bride's parents' sacrifice. It also symbolizes the responsibility of caring for a nephew's child, which falls upon the mamak and the esteemed figures of tungku tigo sajarangan, scholar, and smart cadiak. During its creation, wajik also serves as a symbolic representation of the principles of cooperation, assistance, and unity.
In the Tanah Datar region, the alek marapulai ceremony is characterized by providing kunik rice to the attending traditional leaders as entertainment. Symbolically, the consumption of kunik rice signifies the transition of anak daro, "a single woman," to a married woman, as she embraces the role of a wife and mother. The yellow highlighting serves as an indication that the anak daro has changed color, no longer retaining its original white hue. Hence, the bride is already accompanied by her spouse. Kunik rice symbolizes the familial connection between the families of the anak daro, or bride, and marapulai, or bridegroom. On the contrary, the presence of singgang ayam signifies the bestowal of anak daro upon her life partner.