By Darmadi, M.Us., Yahya Andrika Hidayat, & Dandi

The background of this research is the efforts of the Javanese people in Tanjung Solok sub-district to maintain the Tingkeban ceremony and the symbolic meaning of the tingkeban ceremony contained therein, both the form of the symbol, the meaning of the symbol, and the function of the symbol. In this study the authors raised the theme of the symbolic meaning of the tingkeban ceremony, which aims to introduce Javanese culture. This research is a field research using a qualitative approach.

The results of this study are; Symbols include 1) strong cone, 2) tumpeng robyong, 3) sego golong, 4) sego brok, 5) nasi rogoh (Sego megono), 6) ingkung, 7) plantain (gambir, betel, jambe), 8 ) keleman, 9) taker plontang, 10) dawet, 11) rujak, 12) jenang procot, 13) jenang sengkolo. In the next procession, i.e. siraman, at this stage it consists of siraman which is carried out by the prospective parents, breaking ivory coconuts which is carried out by the prospective father, changing clothes. Entering free-range chicken eggs, Pantes-pantes or changing clothes 7 times with different motifs, and the last event is Selamatan. Based on the description of the meaning of the symbol and the meaning of some of the slametan tingkeban offerings, the main purpose is to ask or hope for safety from pregnant women, and the baby they carry will be born safely. With offerings to interpret through these meanings and symbols, we can see how the Javanese people interpret these symbols in their lives. From the interpretation of these symbols, it can be seen that there are two directions of relationship carried out by the Javanese people, namely: The relationship refers to the relationship between humans and God and supernatural beings as a place to ask for salvation. Second, the relationship between humans and fellow human beings in in social life to maintain harmony and peace. The function of the symbols can be seen from the main ceremony, namely in the siraman ceremony, the function of slametan is as a thanksgiving. The function of the Siraman is to clean the prospective parents themselves. The bowl functions as a container for water, the coconut shell functions as a dipper and splitting ivory coconuts functions as a tool for interpretation. There are 7 motives for changing clothes/pantes-pantes, a revelation passed down from generation to generation, the function of changing clothes is the first, the truntum motif, the second. Angkrem baboon motif, third. Sido asih motive, fourth. Sido sublime motive, fifth. Sido Drajat motive, sixth. Sido mukti motive, seventh. While the symbols in the form of food dishes such as tumpeng strong, tumpeng robyong, sego golong, nasi brok, nasi rogoh, ingkung, function as accompaniments to dishes or offerings in tingkeban. rujak and dawet, namely as the final ritual in the tingkepan event.

Keywords: Hermeneutics, Tingkeban Tradition, Javanese Community, Kuala Jambi.