Dynamics of the Palang Pintu Tradition in Betawi Community Wedding Culture in Mampang Prapatan District 1990-2020

This research aims to determine the dynamics of the doorstop tradition in cultural studios in the Mampang Prapatan area around 1990-2020. The historical method was used in this study with a functional structural theory approach. The results of this research explain that the doorstop tradition has undergone various functional changes in the cultural life of the Betawi people in Jakarta. These changes include changes in cultural supporting instruments and the technical implementation of the doorstop tradition, although the values in this tradition have not disappeared and the implementation of this tradition has become a symbol that has a very meaningful meaning for Betawi people who want to get married. This tradition faces various challenges due to the development of the times and also the rapid development in Jakarta. Preservation is carried out by cultural practitioners, such as by introducing it to children and the general public so that this tradition is not lost in modern society


INTRODUCTION
Indonesia is a country with more than 1300 ethnic groups, among the many ethnic groups living in Indonesia, one of them is the Betawi tribe who live in the Jakarta area and its surroundings.Talking about the origins of the Betawi people, there are several expert opinions that explain the origins of the Betawi people who lived and lived in Jakarta (Batavia).
According to Lance Castles (Erwanto, 2014:3), in 1619 when the Dutch came to Batavia.They imported a lot of slaves, most of whom came from Eastern Indonesia, namely Bali, Sulawesi, Nusa Tenggara and Ambon.Although many slaves were imported from Eastern Indonesia, the Dutch East Indies government at that time also imported slaves from other Asian regions, such as the Moors (India).
Meanwhile, according to Ridwan Saidi (Erwanto, 2014: 5), the discovery of stone age relics such as stone axes is proof of the existence of the Proto Betawi community, aka the original Jakarta community.Not only that, statements about the Betawi people are also linked to the ice age when the islands of Java, Sumatra and Kalimantan became one.So with this evidence there are also similarities to the languages around Java, Sumatra and Kalimantan.Furthermore, Ridwan Saidi explained about the immigration carried out by people from the Sriwijaya kingdom in an effort to secure their territory in the West Java region.So at that time Sriwijaya brought in Malays from Kalimantan.According to Ridwan Saidi, the use of the word "Betawi" occurred after J. P Coen conquered Jayakarta in 1619 and renamed Jayakarta Batavia.This is proven by the notes of the widow of Souw Beng Kong's landlord, Nyai Inqua.In his notes, he called his female servant Betawi in 1644.Furthermore, Ridwan Saidi stated that previously there was also a term for people in the Batavia area at that time, only that the term was still in the form of "Malay", "Javanese Malay" , "Jekarta" etc. and as time went by the term for the Batavian people, namely "Betawi", appeared.
Based on the opinions put forward by experts, the emergence of a new tribe living in the Jakarta and surrounding areas (Batavia) at that time could not be separated from the existence of marriages carried out by various ethnicities and tribes who lived and settled in the Jakarta area and surroundings (Chaer, 2015:11).
Initially, the arrival of various tribes to the Jakarta Bay area (Batavia) was to carry out trade and work.Because they lived in Jakarta, they then married people who also lived in Jakarta.So then their children and grandchildren were born who were a mixture of various ethnicities.
Because of inter-ethnic marriage, they forget to determine their true ethnicity, In the Betawi community's series of wedding events, there is a tradition known as "Doorstop" or "Open the Doorstop".

METHODS
The method that researchers use is historical or historical methodology.
Therefore, researchers will conduct Initially, silat fighting in this tradition was carried out using a cormorant.A cormorant is a tool used by people in ancient times as a place to store food.The use of the boiler will later be tied to the back of the bride's champion and the groom's party must be able to touch the boiler.If the cormorant is successfully touched, the man will win.
So, the martial arts fighting game is played by fighting over the cormorant.
Although the use of silat is still used, the use of silat is not intended to bring down the opponent but to touch or protect the drum so that it cannot be touched by the opponent.So, this tradition is also sometimes referred to as rebut cormorant.
Over time, the mention of "ngarak bride" and also "seize the cormorant" began to be replaced with the term doorstop.The term doorstop refers to a bar that blocks a door which aims to hold the door so that it cannot be opened easily and also as a barrier so that not just anyone can pass or enter.These conditions are then likened to a bar that must be opened by someone who wants to get married.So, like a person who wants to pass (get married), he must fulfill the predetermined conditions (bar) before that person can pass.So, the mention of "seize the cormorant" was then replaced with the term "palang Pintu".The doorstop that is the focus here is the martial arts fighting game and also the reading of the sikeh.However, Based on this opinion, it can be concluded that, doorstop as a tradition is a habit handed down by the ancestors of the Betawi people which was created because of collective awareness as a cross-generational message to maintain balance in the social structure of society so that the existing values, norms and cultural rules in this tradition can be maintained.

-2020
Jakarta, as a big city, has been a destination for various groups of people in Indonesia since the era of colonialism.
Contact between the local culture of Jakarta (Betawi) and foreign culture then brought about many changes in the cultural system of the people of Jakarta, especially the Betawi people.Moreover, Jakarta, as a big city, continues to experience development which has resulted in many Betawi people having to leave their homeland (Chaer, 2015:17).The procession for this activity is known as "Buke Pintu".Because according to the views of some people, this doorstop tradition has an attraction that makes someone want to use this tradition in a sacred activity.By receiving appreciation for cultural results, it can provide new motivations and enthusiasm in making new discoveries that will be carried out by existing cultural institutions so as to produce cultural change (Soekanto, 2015: 281 -283).This door opening procession is the same as the doorstop tradition, only it removes the conditions required for marriage and this tradition is interpreted as a hope that the building being inaugurated can provide security, comfort and benefits for its employees.
"as stated by brother Muhammad Alwi Rizqi: "When it comes to change, nothing has really changed for us.The most that changed the way the word is used.Because the use of this word is very important (important).Especially if the person renting the doorstop is not Betawi.Like the Javanese, for example, they don't understand our culture, whether it's "elu-gua" like we're used to with our parents, we're still polite.So, we change it to "you", "brother" so that it looks polite.So it creates a good image, and also if we want to play in the village.We have to follow the village style.It's just that outside of that, we can be a little more polite with our articulation.Then there is also this called open the door.Opening the door is like a building inauguration or office inauguration, without the usual Sikeh.Then who are the important guests, and the procession is also shorter and they don't bring luggage.At most, the coconut flower is just the ornament.So just singing, rhyming, fighting and then opening the door."As time goes by, these cultural habits continue to occur repeatedly.
Because, these things are often something that is ignored or sometimes receives little attention.The actions of a community in a culture of general customs often experience deviations and it happens that these things happen repeatedly or are called recurrent processes, namely repeated processes (Koentjaraningrat, 2015: 191 -193).

Efforts to Preserve the Palang Pintu Tradition in Mampang District
According to Sendjaja (1994:286), there which then gives rise to the initiative of these people to form a new community to socialize, as was done by Hoesni Thamrin who founded a tribal organization called Kaoem Betawi (Erwanto, 2014: 5) .The formation of a new social community (Betawi) produced a variety of new cultures from the habits carried out by the Betawi people, one of which is the Before this tradition was known as doorstop, in ancient times this tradition was usually called "Sweep" or "Nyapun" which means communicating politely and courteously or another name, namely "Betawi Ngarak" which is a tradition that is carried out when a Betawi man wants to propose to a Betawi girl.The term doorstop refers to two words, namely "Palang" which means a barrier and "Door" which means a place to enter and exit.The doorstop here is likened to a condition that must be fulfilled by the prospective groom when he wants , Adu Silat and Sikeh followed by recitation of verses from the Qur'an.Rebana Ketimpring as a symbol of festivity, pantun as a communication medium for Betawi people at that time to be more polite and polite, As time progressed, this tradition underwent changes.This change is driven by changes in the thinking patterns and living habits of Betawi people in the current era.Betawi people in the current era have little awareness of the meaning of the doorstop tradition.So the doorstop underwent several changes as well as the technical implementation.The change in the doorstop procession cannot be separated from the social changes in the lives of the Betawi people in Jakarta.The advancement of technology, science and population in Jakarta are the factors driving this change.Instant life causes people to change their mindset.In Jakarta itself, the population is currently not only filled with Betawi people, but people from outside Jakarta such as Sundanese, Javanese and so on are starting to live and settle in Jakarta.Meanwhile, quite a few Betawi people in Jakarta were forced to move from their homeland due to the ongoing development of Jakarta from the past until now.The period 1990 -2020 was a period when the city of Jakarta experienced quite rapid development due to these problems, especially in the Mampang Prapatan area, South Jakarta.The occurrence of globalization as a result of development and technological progress has caused the influx of various cultures.Not only that, the mindset and habits of the Betawi people also underwent changes which then had an impact on the cultural continuity of the Betawi people.So that awareness of culture in Jakarta, especially of the doorstop tradition, has decreased.This research will discuss the problems regarding changes in the functions and values of the Palang Pintu tradition which have shifted due to development and changing times and the socio-cultural life of the Betawi people.The Mampang Prapatan area, South Jakarta is one of the many areas in South Jakarta which has a large population and is inhabited by various immigrant and Betawi ethnic communities where in this area there are quite a number of Betawi cultural centers that stand as a community forum in preserving Jakarta's culture (Betawi).
this study is the Palang Pintu tradition in the wedding culture of the Betawi people in Mampang Prapatan District in 1990 -2020.Primary and secondary sources were used in this study.The primary sources in this research are six sources, namely: A. Mr Taufiq Abdullah, S.Pd from the Betawi Sirih Dare cultural studio who serves as chairman and founder of the studio.B. Mr. H.Eddy Mulyadi, S.Ag from the Betawi cultural studio Manggar Kelape who serves as chairman and founder of Hafyzulhaq from the Pulo Kalibata studio as a doorstop player in the Pulo Kalibata studio.F. Brother Abdul Aziz, S.Pd.I from the Pulo Kalibata studio as a doorstop player at the Pulo Kalibata studio.basically a tradition of parading the bride and groom who are about to get married which is included in the ngerudat event or escorting the groom to the bride's residence.To find out when this tradition first appeared, we need to go back to the era of European colonialism in Batavia, namely from the 1600s -1700s.At that time, apart from the emergence of the Betawi tribe, there were also various styles of beating the Betawi people.The birth and development of the Maen Punch school in the life of the Betawi people also gave birth to thoughts about the importance of Betawian identity.So that the Betawian identity also emerged which has the principle "Besile is violated in the Qur'an, goes down to the court to play punches".This sentence has a meaning, As time went on, the styles of playing punch began to develop and spread so that playing punch became an identity inherent in the life of the Betawi people.This is the initial foundation of the doorstop tradition.So that in this tradition a person who wants to get married will not receive his blessing until the two main conditions are met which are the basic foundation of the palang Pintu tradition, namely having a good religion and being able to do martial arts.In this case, martial arts are symbolized by silat fighting/punching and good religious skills are symbolized by the chanting of Sikeh.Regarding the naming of this tradition, it was originally known as "ngarak bridal" because basically this tradition is to accompany the bride and groom who are about to get married and the doorstop focuses on two conditions that must be passed by the groom's entourage.Upon arrival at the bride's residence, before the groom's entourage is allowed to enter to carry out the contract, the groom's entourage will be confronted by a champion from the bride's side.After that, the groom will be faced with the two conditions that have been explained earlier.If the groom succeeds in defeating the champion from the bride's side, then in this case the groom has completed the conditions he must have to be able to lead the family.
According toSoerjono Soekanto (2015:273-  280)  there are 4 factors that cause sociocultural change, namely: A. Increase or decrease in population B. There are new discoveries C.There is conflict, and D. There is an uprising or revolution.As previously explained, as a big city which is the destination of various people of different ethnicities and the growth and development of development in Jakarta has caused the population of the city of Jakarta to increase.Based on the results of the census held by the DKI Jakarta Central Bureau of Statistics, the population growth of DKI Jakarta can be seen in the following table: Apart from the changes in the traditional doorstop procession, changes have also occurred in the instruments used in this tradition.One of them is the use of the ketimpring tambourine.Rebana ketimpring is one of the tambourine games commonly used in the doorstop tradition.This tambourine is played by 3 people, each playing a different beat rhythm, so this tambourine game becomes a difficult tambourine game.Because of its difficulty, at this time the tambourine game is starting to become less popular.Thus, the use of tambourines in the Palang Pintu tradition is often replaced with the tambourine hadroh or marawis which are considered easier to play.The doorstop tradition has undergone changes in its development, both in terms of processions and instruments, but the philosophical values in this tradition are still firmly held as a symbolic meaning for a person in achieving success in marriage according to the beliefs of the Betawi people.This tradition still has significant values which are still viewed and have an important position in the structural social norms of Betawi society.Because these two philosophical meanings of tradition are the basic principles that a Betawi must have and these two things are a Betawi identity that has been passed down from generation to generation.If we refer to the theory put forward by Radcliffe-Brown regarding structuralfunctional (Marzali, 1997:33 -43), values in the Palang Pintu tradition are a structural norm that exists in Betawi society, while Betawi society is a subject that has a function in maintain existing structural integrity.The Palang Pintu tradition as a cultural product that has homeostatic properties in its development experiences cultural dynamics that require the functionalism of this tradition to undergo changes as previously described.Then the Betawi people as subjects who have the function of maintaining the structure are aware that there will be changes that threaten this stability.So that way, Indeed, basically this tradition has a philosophy that does not change and it becomes a mandatory guide for the Betawi people to have before they get married.Although, in reality, the field faces problems of socio-cultural dynamics due to a lack of understanding of one's own culture.
concluded that this festival then became a new way for Betawi cultural practitioners to preserve their culture which started in the early 2000s.In fact, the reach of education regarding this tradition has become even wider for ordinary people.Through this festival, the reach of conservation becomes wider and focuses not only on the doorstop tradition but also on other Betawi cultures.If in the internal studio, preservation is carried out through culture experience, externally knowledge culture is also carried out by introducing culture to the general public.By introducing culture to the general public, this can prevent cultural plagiarism by foreign parties and can raise awareness among the younger generation to participate in cultural preservation, especially the Palang Pintu tradition (Nahak, 2019: 71).CONCLUSION Palang Pintu tradition is a tradition of the Betawi people which is usually done when they are about to get married.Based on historical records, it is possible that this tradition arose during the era of European colonialism around 1600 -1700s.Regarding the naming of this tradition, initially it was only known as "Ngarak Penganten" where the entire event was Dynamics of the Palang Pintu Traditional in Betawi Community…, Fahri Ramliza, et.al, 37-50 DOI: 10.24127/hj.v12i1.7951known as Ngerudat.It was only in the 1950s that the name of this tradition began to change to Barang Pintu, which means that in order to get through the door, the host must be able to open the bar that closes it, which is likened to the two conditions mentioned above.As time goes by, the doorstop tradition as a cultural tradition certainly experiences cultural dynamics.Social change in Jakarta, as explained by Soekanto, is one of the causal factors, so that the Palang Pintu tradition has also undergone a change in function in terms of processions and several instruments that have changed.Palang Pintu tradition as a cultural product certainly needs to be treated for preservation in an effort to maintain its continuity in the cultural life of the Betawi people both by means of culture experience and culture acknowledgment.

Table 1
It was only after that that it developed and there were lots of competitions."Basedon this opinion, it can be