Nempung Messages in Communication Manggarai Traditional Marriage: Case Study of Three Clay Events on Communication Manggarai Traditional Marriage in Kupang City, NTT, Indonesia

The problems of this study: 1) what are the similarities and differences in the characteristics of the practice of Nempung message communication in the three cases of Manggarai Customary Marriage communication in Kupang? 2) What symbols were found during the implementation of Nempung in these three traditional marriage communication events? 3) What is the meaning of the Nempung symbols in the three Manggarai traditional marriage communication events in Kupang city? 4) What is the importance Nempung message for the wedding couple of the next generation of Manggarai today? Discussion of the results of the study, first, the three cases of Nempung have unique characteristics due to different conditions underlying them. But, the three also showed a fundamental similarity. In the Nempung event, a symbolic communication interaction process took place between two different families. The communication process of Nempung provides important messages for new families and for the bond of relations between the two extended families (male and female families). Second, important communication symbols in Nempung include: 1) Human symbols as prototypes; 2) Pet symbols; 3) Symbols of material and life necessities such as machetes (kope), traditional cloth Manggrai (towe songke), dulang, sack rice, each of which has its own meaning in the life of a new family in the future. Third, the symbols of Nempung communication mean deeply to the lives of Manggarai people in general and newlyweds in developing new family visions and husband and wife. Without Nempung, marriages have not received the legitimacy of the Manggarai custom. The influence of the times, Nempung tends to be ignored by some Manggarai marriages. Even the marriage of two people is bypassed by shortcuts, elopement, gathering kebo, without customary af-fairs. Suggestions are given: 1) For the Manggarai bride and groom, the results of this study are useful as information material to live up to the importance of adat legitimacy for their marriage as a legal entity. 2) For Manggarai parents, the results of this study serve as inspiration for strengthening their belief in the importance of traditional legitimacy to their marriages and future generations. 3) For the Manggarai community, the results of this study become infor-mational material to understand the nature of marriage from the perspective of traditional Manggarai and inspiration material to continue to believe that Nempung is a moment of traditional legitimacy that must be maintained for traditionally legimated marriages. 4) For the following researchers, the results of this study provide a foundation for further research on the relevance of the current Nempung communication event.


Background
Manggarai Raya is a cultural unit, which consists of three sub-cultures and is spread over three districts namely West Manggarai, Manggarai and East Manggarai. One of the important themes in the Manggarai Raya cultural unit is the phenomenon of the Nempung message in the communication of traditional marriages. An intact Manggarai traditional marriage should end with Nempung or Wagal, where the bride and groom get the traditional legitimacy to form a new family in the adat community. But for various reasons, marriages often do not end in Wagal/Nempung. The researcher observes that after requesting (Pongo), the marriage procedure is immediately continued with the marriage of the Church. There are even couples who take shortcuts by eloping and gathering together, without going through the slightest customary procedures.
In the city of Kupang, not all traditional Manggarai wedding events pass through Nempung or Wagal. There are many phenomena of Manggarai marriage that are not followed by a traditional Nempung event. There is a limited marriage at the stage of Requesting Request (Pongo), then the bride and groom immediately carry out the marriage of the Church. The three case studies of this research are the traditional marriage of Manggarai which ended with the traditional Nempung/Wagal event, so that the entire marriage customary procedure has been passed completely and intact.
The three case studies are, first, the phenomenon of customary marriage be-     (Figure 3). What is the significance of the Nempung symbols for the married couple of the current generation of Manggarai? This problem will be discussed in this research.

Research Purposes
The general objectives of this study: 1) want to obtain a complete picture of the similarities and differences in the character of Nempung which is practiced in   Here the researcher can begin his research by asking whether a social science theory in general and communication science theory, in particular, is still appropriate to be used to answer questions about communication phenomena/problems or researchers observe/solve problems/communication phenomena that are finally forming a new communication theory. What methods are suitable for solving research problems, etc. In this perspective of thinking, the academic/theoretical benefits of this research are expected to inspire academic thinking in an effort to develop social science theory in general and communication science theory in particular so as to contribute thought to the Department Communication Studies, Faculty of Social and Political Sciences.

Practical Benefits
Practically, this research is expected to be beneficial for various parties: 1) For the Department/Communication Science Study Program, Social Sciences, the results of this study can be useful as information and input material for developing communication research and communication theory; 2) For the community Manggarai in the city of Kupang, the results of this study can be useful as important information material in understanding Nempung as a must for traditional Manggarai marriages. This paper is expected to be useful as inspiration for further developing Clay in the future; 3) For other readers, this article is expected to be useful as information material to better understand Nempung as one of the most important stages as adat legitimacy for the marriage of two human children in Manggarai Raya, East Nusa Tenggara Province.

Communication
Communication is a process of human activity that is expressed through spoken and written language, images, signals, sounds and various other forms of code that contain meaning and are understood by others (Gunadi, 1998: p. 69). But the word communication actually contains participatory meaning in a relationship with another or someone else. The meaning is very clear when we explore the lexical meaning. The word communication is rooted in the verb Communicate and the noun Communication in Latin (Carvallo and Verhoeven, 1969: p. 176). The word communicate has several meanings, that is, making things public, sharing with others, giving part to, taking part in, telling others, talking with, Marriage communication is an integral part of people's culture. In his book entitled Communication as Culture (1989), James W. Carey firmly states that the act of communication in social life is nothing but an integral part of the culture of that society. Communication culture is a habit of thought and action that reflects the culture of the supporting community where it is because the communication culture action departs from the pattern of thinking, attitude and perception of the community itself about the nature of life which includes the unity of relationships humans with each other, with nature and human relationships with the highest form. According to De Vito (De Vito, 1997: p. 23), communication refers to the actions of one or more people, who send and receive messages that are distorted by noise, occur in certain contexts, have a certain influence and have the opportunity to bait behind. According to Everett Rogers, communication means the process of achieving mutual understanding several other communication experts assert that there is no time without communication in human life as social cultural beings. In a life together, humans always communicate because they always create message symbols whether verbal or non-verbal. In the communication process, there is a message display and interpretation at the same time.

What Is a Symbol?
Symbols (Latin word Symbolicum, Greek Sumbolon = sign interpreting something) is a symbol used to represent a specific purpose, for example in verbal words spoken/written or nonverbal symbols that are exhibited through gestures of the body, color artifacts, images, clothing and others. Symbols are symbols that have an object while the code is a set of symbols that have been arranged systematically and regularly so that it has meaning. A symbol that has no meaning is not a code, says Berlo (1960). Syam (2009: p. 42) revealed that symbols reveal something that is very useful for communication. Thus symbols have an important role in the process of communication. In the study of symbolic interactionism, the symbols themselves are created and manipulated by the individuals concerned in order to gain an understanding of both themselves and the community.
Symbols in culture are part of communication. Symbols are a clue in broadening the horizons of cultural societies. The communication process is the process of meaning of these symbols. Through this interpretation then humans

Communication Symbol
Basically, symbols are interpreted both in verbal and non-verbal language forms in their meanings. The real form of this symbol interaction occurs in communication activities. When a communicator emits a signal (message) both verbal and nonverbal, communication tries to make sense of the stimuli. This is where a social process occurs where both parties try to contribute to the communication process that occurs at that time. Therefore, communication cannot actually be seen as a simple process as a form of interaction between symbols, but furthermore, communication is a process of meaningful interactions contained in the symbols used.
Thus, the communication process can also be a means used to introduce something to other parties through symbols that are used to convey a message.
as for the symbol or symbol here concerning verbal symbols conveyed by using language and also symbols that are shown through material, color and other supporting things (Gayes, 2012) philosophically, the cosmic substance can mediate and enhance communication between subjects (people) with other cosmasters (partners), whether they are tools, signs or symbols. All have the same communication structure so that the three cosmic substances that communicate at once unite and are distinguished and mutually causing each other. This mediation is basically permanent-new and quantitative-qualitative. The characteristics of tools, fivepointed signs and symbols and their characteristics are modified in accordance with the higher level of inter-communication density between subjects and partnerswith symbols as peaks (Bakker, 1995: pp. 266-267). Types of communication symbols come from humans, animals, plants and inanimate objects.
Humans are the prototype of all tools, signs and symbols because he lives their characteristics in the most complete and complete way. But between tools, signs and symbols, there is a hierarchy of densities according to a hierarchy of cosmic levels. Tools, signs and symbols function in cosmic sociality in various forms and according to their level of density. The use of historical-character tools, signs and symbols, becomes permanent and new, according to the birth and death as a means of communication, essentially, its function as a means and results of its communication. But permanence, according to its density and is always accompanied by novelty too. The possible use of tools, signs and symbols is not based on physical-spirituality, but based on the intrinsic intercommunication relationship between cosmos-cosmos in nature, but bodily-spirituality contributes to the universe throughout the implementation of its communication (Bakker, 1995: pp. 266-267).

Theory of Symbolic Interactionism
The focus of this theory is meaning and action. In everyday life, people can have different meanings about events and communication actions. Communication acts as meaningful social actions based on individual subjective meanings. His actions take into consideration the behavior of others and are therefore oriented in appearance (Mulyana, 2001). Ralph LaRossa and Donald Creitzes (Santoso and Setiansah, 2010: pp. 21-24) noted seven assumptions underlying the theory, which showed three major themes namely 1) The importance of meaning for human behavior; 2) The importance of self-concept and 3) Relations between individuals and society. Regarding the relevance and urgency of meaning, Blumer (1969) assumed that: 1) Humans acted against other humans based on the meanings of others to them. 2) Meanings are created in interactions and 3) Meanings are modified in interpretive processes. Blumer puts forward three basic principles of symbolic interactionism related to meaning, language, and thought.

Dramaturgy Theory
Dramaturgy is a play of human life. The focus of dramaturgy theory is how they do it. Dramaturgy emphasizes the expressive and impressive dimensions of human activity. Social life is divided into front and back regions. The front area refers to social events that show individuals displaying their formal role. The back region refers to places and events that allow him to prepare for his role in the front area. The front stage area is divided into two parts, namely the private front and the private front setting consisting of tools that are deemed appropriate as the equipment carried by the actor into the setting. the personal front includes the actor's verbal and body language such as speaking politely, saying unfamiliar terms, expressing faces, displaying clothes, voice intonance, body posture, showing age, etc. All that are controlled by the actor. Setting is a physical situation that must exist when the actor gives a performance (Mulyana, 2004: p. 115). In our society, marital communication between tribes is carried out using media that manifests symbolic actions. In ceremonial communication interactions, the participants of the ceremony express symbols that contain certain meanings.

Type of Method Used
In accordance with the intent and purpose, in this study researchers used a type of qualitative research methods (Denzin and Lincoln, 1994;Alwasilah, 2002;Mulyana, 2001;Moleong, 2001) with case study variants (Yin, 2002). Qualitative research methods, with case study variants trying to exploit the substance of the meaning of Nempung in the Manggarai traditional marriage insofar as it was carried out in Kupang descriptively. Qualitative research with case study variants explains information that is not widespread because it only examines the phenomenon of communication sym-bols that are revealed in the traditional marriage of Manggarai in Kupang. But the research is very in-depth because the study process starts from the basis of the case to be investigated. be explored in this context, researchers do not build logical deductive reasoning like quantitative research methods but rather try to build substantive theories based on empirical data.

Data Collection Technique
Research data collection techniques are done by 1) Participant observer, 2) in-depth interviews (depth interviews), 3) focus group discussions. As Participant Observer means that the researcher himself is directly involved in the im-

Data Analysis to Be Done
In data analysis, researchers used three activities. First, to reduce data, which is to sharpen and classify primary data sourced from parties directly involved in Nempung communication, primary data from tongka and so on. Second, researchers sort the data carefully and carefully, discard data that is less relevant to the object of case study research, describe the data in detail and organize the existing data to draw conclusions correctly. Third, after obtaining the results of the analysis of research data, the researcher then explains, interprets or interprets the data and information to look for a broader and more profound meaning regarding the traditional marriage of Manggara. For that, the results of this study need to be linked to the results of other similar/similar studies that have been The fourth message, the Nempung communication event stated the love relationship between the bride and groom (eternal and permanent family relationship) between the two extended families that fostered kinship as revealed through the expression Wae Teku Tedeng, the Salang tuak bomb. Meaning that the relationship is eternal like drawing water throughout life, not like taking a wine only limited to the morning and evening. Two tribes that had not had a kinship, with these two brides, two families who came from different tribes, began to develop relationships and have a lasting kinship. First, machete (kope) is a symbol of the actions of Rona Ulu (om biological) child in opening and clearing the way for a new family, so that the bride and groom's new family journey runs smoothly, without obstacles. Second, Dulang is a container for putting important and valuable items. this is a symbol of the actions of the rona ulu child to provide a sturdy container for the new family third, Sack rice is a symbol of giving fortune from Anak Rona Ulu to a new family so that they have enough stock in navigating the ocean of life that is full of challenges newly weds so that new families avoid the cold during the journey to a better future.
There are many reasons why couples do not carry out the Nempung event, among which, the Nempung stage is expensive and therefore requires adequate preparation. In the case of Nempung, Belis alias Paca is usually paid in full. Besides the cost factor, the influence of the Catholic religion which believes that marital safety does not depend on the legitimacy of adat but rather on love between partners. Is that really the case? This requires further research. Therefore, the Manggarai husband and wife who have not yet implemented Nempung, their marriage has not been declared legally customary. according to the beliefs of Manggarai people who still hold fast to customs, marriage between husband and wife without the process of clay gets various kinds of real sanctions such as no offspring, various household problems arise etc. if the sanction has not been felt in the first layer offspring, can occur in the second layer offspring and so on. This is certainly based on observations and experiences that are seen.

Conclusion
Based on the discussion of the results of the study, conclusions can be drawn, first, the three events of the Nempung case study in Kupang city have unique message communication characteristics each due to differences in circumstances and the underlying conditions. However, all three events also show a fundamental similarity. In the event of Nempung communication, a symbolic communica- Fourth, implementing Nempung for a new family according to Manggarai custom should be very important for the traditional legitimacy of the marriage of two people who want to live together to form a family as husband and wife.
But by the influence of the times, the tendency of Nempung is ignored by some Manggarai marriage couples. Even the marriage of two people is bypassed by a shortcut, without customary affairs. For Manggarai people who hold fast to the Manggarai custom, Nempung as the culmination of adat marriages must be carried out so that new family life based on the Manggarai custom gets safety. But for some Manggarai people who do not believe in the traditional Nempung as a guarantee of the safety of the bride and the future of the family that is built, consider Nempung as something unimportant and simply ignored.

Suggestion
Suggestions submitted to various related parties are as follows. First, for the bride and groom of the Manggarai people today, the results of this study are ex- Fourth, for universities and other research institutions, the results of this study are expected to be material information to carry out further research on the relevance of Nempung communication events today.

Conflicts of Interest
The authors declare no conflicts of interest regarding the publication of this paper.