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The pre-wedding procession in Mandailing tradition is a tradition that is still carried out today. Mandailing customary law regulates forms of marriage that reflect the community's kinship, cultural and religious values. Traditional weddings involve Dalihan Na Tolu—mora, kahanggi, and anak boru—as the core of the traditional procession. The wedding ceremony begins with a traditional meeting called makkobar or markkatai, where unique and formal greetings are used. Post-wedding processions such as marulahari, mangupa-upa and so on, all of this cannot be separated from the customs that are still inherent in Mandailing customs. All Mandailing traditional practices cannot be separated from the role of dalihan na tolu, especially in matters of marriage. This research uses a literature study method by analyzing traditional documents and related literature. The results show that Mandailing customs not only reflect cultural identity, but also strengthen social harmony and are able to adapt to changing times.

The pre-wedding procession in Mandailing tradition is a tradition that is still carried out today. Mandailing customary law regulates forms of marriage that reflect the community's kinship, cultural and religious values. Traditional weddings involve Dalihan Na Tolu—mora, kahanggi, and anak boru—as the core of the traditional procession. The wedding ceremony begins with a traditional meeting called makkobar or markkatai, where unique and formal greetings are used. Post-wedding processions such as marulahari, mangupa-upa and so on, all of this cannot be separated from the customs that are still inherent in Mandailing customs. All Mandailing traditional practices cannot be separated from the role of dalihan na tolu, especially in matters of marriage. This research uses a literature study method by analyzing traditional documents and related literature. The results show that Mandailing customs not only reflect cultural identity, but also strengthen social harmony and are able to adapt to changing times.

The indigenous people in Tano Batak continue to inherit the culture of their ancestors. Indigenous peoples cannot be lulled by the development of modernization. Currently, society must better protect and preserve the culture passed down by its ancestors so that it is not eroded by the progress of the times. Apart from that, indigenous peoples must also pay attention to the younger generation to serve as their next generation, so it is necessary to establish traditional education as a place of learning to learn more about their history and culture. The method used in this research is a qualitative method, to understand the phenomenon of what is happening in the field. The traditional school in Sihaporas Village has an important role in preserving Toba Batak culture so that the younger generation continues to understand their culture and makes the younger generation the next generation of their parents. So that the customs inherited from their ancestors can be preserved. Parents must also invite their children to follow traditions and all ritual events carried out from ancient times. Because with this traditional education, the younger generation will know more about how important it is to preserve culture

The indigenous people in Tano Batak continue to inherit the culture of their ancestors. Indigenous peoples cannot be lulled by the development of modernization. Currently, society must better protect and preserve the culture passed down by its ancestors so that it is not eroded by the progress of the times. Apart from that, indigenous peoples must also pay attention to the younger generation to serve as their next generation, so it is necessary to establish traditional education as a place of learning to learn more about their history and culture. The method used in this research is a qualitative method, to understand the phenomenon of what is happening in the field. The traditional school in Sihaporas Village has an important role in preserving Toba Batak culture so that the younger generation continues to understand their culture and makes the younger generation the next generation of their parents. So that the customs inherited from their ancestors can be preserved. Parents must also invite their children to follow traditions and all ritual events carried out from ancient times. Because with this traditional education, the younger generation will know more about how important it is to preserve culture

This research aims to describe the process of Ro’a mu’u ceremony in Pogon village and also To Analyzing meaning of the Ro’a mu’u ceremony in Pogon village. The research used qualitative method and data collection techniques are, interview, and documentation. Data analysis in this research used data reduces, data display, and drawing conclusion. The result of this research showed that Ro'a Mu’u is a marriage ritual as a symbol of the second opportunity for the bride and groom.Ro'amu'u is performed at the bride's house, after the bride and groom carry out a church wedding. Ro'amu'u is carried out home from the church in accordance with the agreement of both parties, namely the male side (me pu) and the female side (inaama). In this process, the woman will plant a banana tree in front of the house and replace the traditional Sikka sarong, in general, ro’amu’u in Sikka district is one of the traditional ceremonies marriage that is prioritized in traditional wedding ceremonies, Meaning of ro'amu'u is that the bride and groom feel that marriage is a very sacred value with the aim of continuing offspring so that their marriage is symbolized by meaning and social values. specialy in Pogaon village must preserve the customs and culture of ro'a mu'u the younger generation because this ceremony is a sacred wedding ceremony with the aim of continuing the lineage so that the younger generation must learn and carry out this ceremony for generations.

This research aims to describe the process of Ro’a mu’u ceremony in Pogon village and also To Analyzing meaning of the Ro’a mu’u ceremony in Pogon village. The research used qualitative method and data collection techniques are, interview, and documentation. Data analysis in this research used data reduces, data display, and drawing conclusion. The result of this research showed that Ro'a Mu’u is a marriage ritual as a symbol of the second opportunity for the bride and groom.Ro'amu'u is performed at the bride's house, after the bride and groom carry out a church wedding. Ro'amu'u is carried out home from the church in accordance with the agreement of both parties, namely the male side (me pu) and the female side (inaama). In this process, the woman will plant a banana tree in front of the house and replace the traditional Sikka sarong, in general, ro’amu’u in Sikka district is one of the traditional ceremonies marriage that is prioritized in traditional wedding ceremonies, Meaning of ro'amu'u is that the bride and groom feel that marriage is a very sacred value with the aim of continuing offspring so that their marriage is symbolized by meaning and social values. specialy in Pogaon village must preserve the customs and culture of ro'a mu'u the younger generation because this ceremony is a sacred wedding ceremony with the aim of continuing the lineage so that the younger generation must learn and carry out this ceremony for generations.