Cultural Preservation in Inter-Ethnic Marriages in Indonesia: Social, Legal, Communicative, and Philosophical Perspectives

Cultural Preservation in Inter-Ethnic Marriages in Indonesia: Social, Legal, Communicative, and Philosophical Perspectives

Abstract

Indonesia is a country of extraordinary ethnic diversity, home to over 1,300 ethnic groups. Inter-ethnic marriage is a social phenomenon that not only reflects social dynamics but also presents challenges in preserving the cultural identity of each ethnic group. This paper argues that cultural preservation in inter-ethnic marriages is not accidental, but rather the result of structured social and legal mechanisms, cultural acculturation, cross-cultural communication, conflict adaptation, and local philosophical values. This study employs a qualitative approach, including literature review and case studies, to examine social interactions, customary law practices, and philosophical values that influence cultural continuity. The findings indicate that inter-ethnic marriage can serve as a means of cultural revitalisation rather than a threat, through the integration of customary law, communication strategies, adaptation of kinship systems, and philosophical values such as Tri Hita Karana, Toraja principles, and Sunda Wiwitan.

Keywords: inter-ethnic marriage, customary law, cultural acculturation, cross-cultural communication, philosophical anthropology.



Introduction

Indonesia is renowned for its rich ethnic and cultural diversity. Data from the Central Bureau of Statistics (BPS, 2023) records over 1,300 ethnic groups, each with distinct customs, traditions, and kinship systems. Modernisation and social mobility have increased the frequency of inter-ethnic marriages, posing challenges for maintaining cultural heritage.

This phenomenon is significant because inter-ethnic marriages not only represent personal bonds but also embody social, legal, and cultural dynamics. This study emphasises how social and legal mechanisms, cultural acculturation, communication strategies, conflict resolution, and local philosophical values contribute to the preservation of culture in inter-ethnic marital contexts.

Literature Review

  1. Anthropological and Sociological Studies
    Koentjaraningrat (2000) highlights the patrilineal kinship system in Javanese culture, whereas Taufik Abdullah (1966) discusses the matrilineal system of the Minangkabau, illustrating potential challenges in cross-ethnic marriages. Geertz (1960) also underscores the role of social and religious values in Javanese marriage practices.

  2. Legal Studies
    Indonesian Law No. 1 of 1974 on Marriage recognises the existence of customary law and provides formal legitimacy for customary practices, including marriage ceremonies. Article 66 specifies that marriages conducted according to religious or customary law are valid as long as they do not contravene higher legislation.

  3. Philosophical and Cultural Studies
    Local Indonesian philosophies, such as Tri Hita Karana in Bali, the bilateral principles of the Toraja, and Sunda Wiwitan, emphasise harmony between humans and God, humans and fellow humans, and humans and nature, as well as values such as compassion, civility, and social cohesion. These philosophies underpin cultural continuity in inter-ethnic marriages (Wellenkamp, 1988; Saputra, 2023).

  4. Cultural Acculturation and Cross-Cultural Communication
    Research indicates that inter-ethnic marriages often lead to cultural acculturation, where elements of both cultures are combined, such as the integration of Javanese slametan ceremonies with Lembak traditional rituals. Bahasa Indonesia and local languages serve as effective communication tools, facilitating cultural understanding without erasing the original identities (Gusmalya, 2024; Sembiring & Christina, 2017).

Discussion

1. The Role of Customary Law

Customary law serves as an unwritten social framework guiding marital practices. In inter-ethnic marriages, one or both parties’ customary law often directs ceremonial proceedings, such as the Javanese siraman and midodareni, or Minangkabau sireh pinang. Legal recognition of customary law under the Marriage Law ensures these traditions are preserved, illustrating synergy between national legislation and local wisdom.

2. Cultural Acculturation

Inter-ethnic marriages frequently generate acculturation, creating new cultural forms through negotiation and compromise. For instance, Javanese slametan can be combined with Lembak traditions, demonstrating the dynamic nature of cultural identity through social interaction.

3. Conflict and Kinship Adaptation

Differences in kinship systems—such as patrilineal versus matrilineal—may trigger tension. Resolution relies on open communication and family consensus regarding the inheritance of titles or lineage, exemplifying flexible social negotiation.

4. Cross-Cultural Communication

Effective communication is key to bridging cultural differences. Case studies in Karawang show that the use of local languages helps preserve oral traditions and cultural values while facilitating cross-ethnic understanding.

5. Philosophical Perspectives

From a philosophical standpoint, inter-ethnic marriage embodies the moral and ethical values embedded in each culture. In Toraja society, bilateral kinship allows social mobility through marriage, indicating that marriage is not merely a personal bond but a vehicle for cultural and social preservation (Wellenkamp, 1988). In Sunda Wiwitan, principles such as compassion, civility, and communal ethics serve as normative foundations for marital practices, reinforcing cultural continuity.

Conclusion

Inter-ethnic marriage in Indonesia enriches rather than diminishes cultural diversity. Customary law, creative acculturation, cross-cultural communication, conflict adaptation, and local philosophical values collectively sustain cultural heritage. Cultural identity is dynamic, and inter-ethnic marriages should be viewed as instruments of cultural revitalisation rather than threats. Future research could explore the influence of technology and social media on inter-ethnic marriage dynamics in the modern era.

References

  1. Abdullah, T. (1966). Adat and Islam: An Examination of Conflict in Minangkabau. Indonesia, 2, 1–24. https://www.jstor.org/stable/3350753

  2. Geertz, C. (1960). The Religion of Java. The Free Press.

  3. Koentjaraningrat. (2000). Kebudayaan Jawa. Balai Pustaka.

  4. Indonesian Law No. 1 of 1974 on Marriage. https://peraturan.bpk.go.id/Download/36382/UU%20Nomor%201%20Tahun%201974.pdf

  5. Sembiring, S., & Christina, R. (2017). Customary Marriage Practices among the Anak Dalam Tribe. Notarius, 11(1), 1–10. https://ejournal.undip.ac.id/index.php/notarius/article/download/62808/pdf

  6. Gusmalya, G. (2024). Cross-Cultural Communication in the Process of Cultural Acculturation: A Case Study of the Tapanuli and Minangkabau Tribes in Tapus Village, Pasaman Regency. https://rama.unimal.ac.id/id/eprint/7683/

  7. Wellenkamp, J. C. (1988). Order and Disorder in Toraja Thought and Ritual. Ethnology, 27(3), 215–229. https://www.jstor.org/stable/3773101

  8. Saputra, R. (2023). Governance Frameworks and Cultural Preservation in Indonesia: Balancing Policy and Heritage. Journal of Education and Community Service, 3(1), 1–15. https://www.ejecs.org/index.php/JECS/article/view/2145

  9. Wikipedia contributors. (2025). Tri Hita Karana. https://en.wikipedia.org/wiki/Tri_Hita_Karana

  10. Wikipedia contributors. (2025). Torajan people. https://en.wikipedia.org/wiki/Torajan_people

  11. Wikipedia contributors. (2025). Sunda Wiwitan. https://en.wikipedia.org/wiki/Sunda_Wiwitan

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