@mastersthesis{digilib76360,
           month = {August},
           title = {LARANGAN NIKAH SASUKU PADA MASYARAKAT LIMO KOTO (STUDI DI DESA SALO KECAMATAN SALO KABUPATEN KAMPAR)},
          school = {UIN SUNAN KALIJAGA YOGYAKARTA},
          author = {NIM.: 22203012102 M. Rafli Kurniawan},
            year = {2025},
            note = {Dr. Lindra Darnela, S.Ag., M.Hum.},
        keywords = {marriage prohibition; Salo Village; Limo Koto Community},
             url = {https://digilib.uin-suka.ac.id/id/eprint/76360/},
        abstract = {Islamic law and positive law in Indonesia basically do not prohibit marriage between individuals from the same tribe, as long as they do not violate the provisions of the mahram relationship that have been determined. However, in the Limo koto community in Salo Village, Kampar Regency, there is a prohibition on sasuku marriage that comes from customary law norms, and exists and survives until now. When there are people who violate these rules, there will be customary sanctions that apply. This research departs from two main problem formulations. First, how does the Limo Koto community interpret the prohibition of sasuku marriage? Second, Why does the prohibition of sasuku marriage still survive in the Limo Koto community in Salo Village? This research is a field study with an empirical approach and is descriptiveanalytic in nature. Data collection techniques were conducted through in-depth interviews, observation, and documentation studies. Victor Turner's symbolic anthropology theory and Talcott Parsons' functional structure were used as analytical tools in this research. The results showed that the prohibition of sasuku marriage is interpreted by the Limo Koto community including. First, as an effort to maintain the community's cultural identity. Second, sasuku acts as a genealogical symbol that represents one blood. Third, this prohibition is a mechanism to maintain the development of the tribe. The survival of this prohibition cannot be separated from the strong harmonization between the customary system and the state. The adaptation function can be seen from the community's ability to manage social change. Goal attainment is achieved through the active role of Niniok mamak and state administrative support in enforcing the ban on sasuku marriage. integration is realized through the synergy between complementary customary procedures and state bureaucracy. And the latency function is carried out through the transmission of values by traditional leaders and cultural symbols that continue to be passed down across generations.}
}