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"Pernikahan merupakan salah satu peristiwa penting dalam kehidupan manusia sehingga tak jarang diselenggarakan sebuah perayaan untuk mengenang peristiwa tersebut. Indonesia kaya akan beragam suku dengan ritual adatnya masing-masing, termasuk dalam upacara pernikahan tradisional. Bagaimana ritual adat berlangsung tentu tak terlepas dari ruang yang mengakomodasi proses pelaksanaannya. Di sinilah ritual adat berperan dalam menciptakan setting dan desain khusus pada interior ruang pernikahan. Setting dan kualitas ruang yang terbentuk pun akhirnya mempengaruhi kualitas ritualnya. Batak Toba sebagai salah satu suku di Indonesia memiliki ritual adat pernikahan yang unik dan berbeda. Bagaimana perbedaan dan keunikan ritual adat pernikahan suku Batak Toba mempengaruhi ruang pernikahannya akan dibahas pada skripsi ini.

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Marriage is one of important things in human life, so made some ceremony to commemorate marriage is not uncommon nowadays. Indonesia has many tribes with their special ritual, including in traditional wedding ceremony. How do the ritual take place would not be separated from the place which accomodate the process. This is where the traditional ritual play a role in creating the special setting and design of the interior of place. Setting and quality of place that is formed also affect the quality of ritual. Batak Toba as one tribe in Indonesia has unique and different wedding ritual. How do the uniqueness and differences of the wedding ritual affect the place will be discussed in this thesis."

"This article tells the history of Wayang Beber performance in Pacitan, East Java. Performances Wayang Beber history in Pacitan started from a wise namely Ki Nolodarmo. He won the contest in the kingdom of Majapahit. He cured the diseases Parbu Brawijaya's daughter. In return Prabu Brawijaya presented a set of Wayang Beber. Arriving at his village Karangtalun, Ki Nolodermo began playing the puppet very good and interesting, so many are wathcing. Because wayang beber show can be one of the entertaiment for the people in the village. Overall in this wayang beber tells the trip of Dewi Sekartaji who has left the palace to search of Panji Asmoro Bangun, until their marriage."

"Tulisan ini memaparkan mutuality of being yang tampak melalui tradisi mangain (mengangkat anak) dalam masyarakat Batak Toba yang telah berkembang dari waktu ke waktu. Mangain akrab bagi orang Batak Toba yang hendak melakukan pernikahan campuran dengan Suku Bangsa non-Batak. Keutuhan fungsi mangain kenyataannya berakar pada ‘mengangkat anak kecil’. Tradisi ini mengarahkan para penerima marga Batak Toba—saya sebut “orang Batak baru”—, tidak hanya masyarakat keturunan asli Batak Toba, kepada kehidupan kekerabatan Dalihan Na Tolu yang saling bergantung satu sama lain. Mangain, di sisi lain, tidak mendorong mereka untuk melupakan jasa orang tua yang telah melahirkan dan merawat mereka sampai dewasa. Mangain alhasil menjadi contoh tradisi yang dapat mengeratkan persatuan Indonesia yang merupakan negara plural karena kekerabatan tidak hanya dipandang dari keturunan darah. Keberagaman selama ini dipandang menjadi sumber konflik kepentingan antarkelompok di Indonesia. Hasil akhir tulisan ini menunjukkan bahwa tradisi mangain mengakomodasi orang Batak Toba untuk mengasihi orang-orang non-Batak, begitu juga sebaliknya, yang terlihat dari implikasi mutuality of being di dalamnya. Data arsip, tulisan para akademisi dari berbagai bidang sampai bentuk karya tulis lainnya, menjadi basis penelitian kali ini. Wawancara informan yang telah terlibat langsung dalam proses mangain, bahkan ditulis dalam sebuah buku, kemudian melengkapi karya tulis ini.

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This paper explains mutuality of being that is seen through the tradition of mangain (adopt a child) in Batak Toba society which has progressed over time. This tradition is familiar for the Batak Toba people who want to do mixed marriage with non-Batak ethnic groups. In the reality, the whole function of mangain is rooted on ‘child adoption’. This tradition directs people who receive a Batak Toba clan—I called it the “orang Batak baru”—, not only Batak Toba people, to a Dalihan Na Tolu life which is mutually dependent on each other. On the other hand, mangain does not encourage them forget their parents who gave birth to, and nurturanced for, them. Mangain has become an example of a tradition that can strengthen the unity of Indonesia, a plural country, because kinship in here is not only seen from procreation. Diversity has been seen as a source of conflict of interest between groups in Indonesia. The final result of this article showed that mangain tradition accommodates the Batak Toba people love non-Batak people, and vice versa, which can be seen from the implications of the mutuality of being in it. Archival data, writing of academics from various fields up to other forms of writing, became the basis of this research. Interviews of informants who have been directly involved in the mangain process, even wrote it in a book, then completed this paper."