The aim of this research was to explain the meaning contained in the Wa Wulamoni and Wa Mata Legends in the Muna Ethnic, as well as to explain the values contained in the Wa Wulamoni and Wa Mata Legends in the Muna Ethnic.The theory used was the thought of Roland Barthes about Semiotics and Clyde Kluckhohn's thinking about Cultural Values. The method used in the research was qualitative descriptive. Data Sources in the research were Wa Wulamoni and Wa Mata legends that were extracted or taken from informants. Data collection techniques in this research were direct observation, recording and quotation.The data in this research were analyzed using descriptive analytics. The results of the analysis can be concluded that the meanings contained in Wa WulamoniLegenddescribe social life of the Muna ethnic, such as glorifying a woman, the Patience Test, persevering and describing the traditions of the Muna ethnic community, namely the traditions of kaghomboand marriage, whereas the meaning of Wa Mata legend, namely: Ethics or behavior of child care in the family, respect for women, and discordant marriages. The values contained in the Wa Wulamoni and Wa Mata Legends, namely: Economic values that describe the economic system of the Lamaeo Village community, moral values that describe habits in everyday life, and religious values that describe the belief system in Muna ethnic especially in the community of Lamaeo and Lakarinta villages. Keywords: Meaning, value, legend, Muna ethnic
{"title":"THE LEGEND OF WA WULAMONIANDWA MATAIN MUNA ETHNIC","authors":"Bayana Bayana, Wa Kuasa Baka, L. Sahidin","doi":"10.33772/jpeb.v5i1.9090","DOIUrl":"https://doi.org/10.33772/jpeb.v5i1.9090","url":null,"abstract":"The aim of this research was to explain the meaning contained in the Wa Wulamoni and Wa Mata Legends in the Muna Ethnic, as well as to explain the values contained in the Wa Wulamoni and Wa Mata Legends in the Muna Ethnic.The theory used was the thought of Roland Barthes about Semiotics and Clyde Kluckhohn's thinking about Cultural Values. The method used in the research was qualitative descriptive. Data Sources in the research were Wa Wulamoni and Wa Mata legends that were extracted or taken from informants. Data collection techniques in this research were direct observation, recording and quotation.The data in this research were analyzed using descriptive analytics. The results of the analysis can be concluded that the meanings contained in Wa WulamoniLegenddescribe social life of the Muna ethnic, such as glorifying a woman, the Patience Test, persevering and describing the traditions of the Muna ethnic community, namely the traditions of kaghomboand marriage, whereas the meaning of Wa Mata legend, namely: Ethics or behavior of child care in the family, respect for women, and discordant marriages. The values contained in the Wa Wulamoni and Wa Mata Legends, namely: Economic values that describe the economic system of the Lamaeo Village community, moral values that describe habits in everyday life, and religious values that describe the belief system in Muna ethnic especially in the community of Lamaeo and Lakarinta villages. Keywords: Meaning, value, legend, Muna ethnic","PeriodicalId":33853,"journal":{"name":"Patanjala Jurnal Penelitian Sejarah dan Budaya","volume":"2017 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-04-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76149200","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Tujuan Penelitian adalah: (1) untuk mendeskripsikan prosesi pelaksanaan adat perkawinan pada masyarakat Etnik Muna di kabupatenan Muna; dan (2) untuk menganalisis makna tuturan adat perkawinan pada masyarakat Etnik Muna. Jenis jenelitian ini yaitu penelitain deskriptif kualitatif. Informan penelitian ini dengan menggunkan unsur kesengajaan yaitu tohoh-tokoh adat serta tokoh masyarakat. Metode pengumpulan data yaitu observasi lapangan, wawancara langsung serta rekaman kejadian, dengan foto dan vidio. Teknik analisis data yang digunakan dalam penelitian ini mengacu pada model analisis Miles dan Huberman, yaitu Pengumpulan data, reduksi data, penyajian data dan penarikan kesimpulan (verifikasi). Hasil penelitian adalah sebagai berikut: (1) prosesi pernikahan dengan bentuk doangka mata (kawin pinang adalah dimulai dari: a. Dekanamu-namu, b. Dempali-mpali, c. De kamata, d. Dorompu, e. Desalo too, f. Defeenagho tungguno karete, g. Kagaa atawa okafokawi, h. Kabhintingiano Kafeena, i. Kataburi, j. Kabhintiangiano Paniwi, k. Kabhintingiano Adhati bhalano, l. Kabhintingiano lolino ghawi, m. Kabhintingiano kaokanuha, n. Kabhintingiano kafoatoha, o. Matano kenta, p. Desalo kafetangkahando agamando anahi, q. Kafelesau, r. Kafosulino katulu. (2) Makna tuturan dalam prosesi perkawinan pada masyarakat etnik Muna yaitu tujuh kabhintingia dalam prosesi perkawinan masyarakat etnik Muna mempunyai satu makna tuturan yaitu dimana tujuh kabhintingia tersebut yaitu sebagai tangga perjalanan Nabi Muhammad SAW menujuh langit ketujuh, sedangkan makna tuturan dalm prosesi yang lainya yaitu sebagai adat menujuh perkawinan. Sehingga perkawinan merupakan perjalanan hidup yang sangat lama didalamnya dipenuhi dengan tanggungjawab yang sangat berat dan bahkan perkawinan merupakan salah satu ibadah yang sangat panjang dan yang sangat lama dan semua itu dimintai pertanggungjawabanya nanti di akhirat. Sehingga didalam pekawinan itu orang tua dan sanak keluarga selalu mendoakan kedua mempelai agar menjadi keluarga yang sakinna, mawadda, warohma, dan tujuan dari perkawinan itu adalah agar keturunan mereka berguna bagi bangsa dan Negara dan sukses dunia dan akhirat”.Kata Kunci: Pernikahan, Tuturan, Etnik Muna.
研究的目的是:(1)描述kabupatenan Muna的Muna少数民族的婚礼习俗;(2)分析婚姻习俗对穆纳民族的意义。这是一种分类描述定性。本研究的线人利用了最令人发指的手段——土著和公众人物。收集数据的方法包括现场观察、现场采访和现场录音以及照片和视频。这项研究使用的数据分析技术是基于Miles和Huberman的分析模型，即数据收集、数据还原、数据展示和取样。研究结果如下:(1)一场眼形婚礼(槟榔婚礼开始:a . b . Dempali-mpali Dekanamu-namu,蒲田c . De, d . Dorompu Desalo太e, f . Defeenagho tungguno空手道吗,g . Kagaa atawa okafokawi, h . Kabhintingiano Kafeena Kataburi, j, i。Kabhintiangiano Paniwi, k . Kabhintingiano Adhati bhalano, l . Kabhintingiano lolino ghawi, m . Kabhintingiano kaokanuha, n . Kabhintingiano kafoatoha, o . Matano kenta, p . Desalo kafetangkahando agamando anahi Kafelesau q, r . Kafosulino katulu。(2)穆拿民族婚礼队伍中的婚礼队伍中所表达的婚礼意义是:七个卡丁提亚民族婚礼队伍中所表达的意义是:七个卡丁提亚是先知(愿上帝与他同在)通往第七天堂的阶梯;因此，婚姻是一个很长的生命之旅，充满了非常沉重的责任，甚至婚姻也是一个很长的和很长的崇拜，它被要求对来世负责。因此，在婚礼上，父母和亲戚总是祈祷新郎和新娘成为萨金纳、玛瓦达、瓦洛玛和婚姻的目的是让他们的后代对国家、国家、世界和来世都有用。关键词:婚姻，语言，民族。
{"title":"TUTURAN DALAM PROSESI ADAT PERKAWINAN PADA MASYARAKAT ETNIK MUNA DI KABUPATEN MUNA","authors":"Nurwiati Nurwiati, La Taena, Wa Kuasa Baka","doi":"10.33772/jpeb.v5i1.9093","DOIUrl":"https://doi.org/10.33772/jpeb.v5i1.9093","url":null,"abstract":"Tujuan Penelitian adalah: (1) untuk mendeskripsikan prosesi pelaksanaan adat perkawinan pada masyarakat Etnik Muna di kabupatenan Muna; dan (2) untuk menganalisis makna tuturan adat perkawinan pada masyarakat Etnik Muna. Jenis jenelitian ini yaitu penelitain deskriptif kualitatif. Informan penelitian ini dengan menggunkan unsur kesengajaan yaitu tohoh-tokoh adat serta tokoh masyarakat. Metode pengumpulan data yaitu observasi lapangan, wawancara langsung serta rekaman kejadian, dengan foto dan vidio. Teknik analisis data yang digunakan dalam penelitian ini mengacu pada model analisis Miles dan Huberman, yaitu Pengumpulan data, reduksi data, penyajian data dan penarikan kesimpulan (verifikasi). Hasil penelitian adalah sebagai berikut: (1) prosesi pernikahan dengan bentuk doangka mata (kawin pinang adalah dimulai dari: a. Dekanamu-namu, b. Dempali-mpali, c. De kamata, d. Dorompu, e. Desalo too, f. Defeenagho tungguno karete, g. Kagaa atawa okafokawi, h. Kabhintingiano Kafeena, i. Kataburi, j. Kabhintiangiano Paniwi, k. Kabhintingiano Adhati bhalano, l. Kabhintingiano lolino ghawi, m. Kabhintingiano kaokanuha, n. Kabhintingiano kafoatoha, o. Matano kenta, p. Desalo kafetangkahando agamando anahi, q. Kafelesau, r. Kafosulino katulu. (2) Makna tuturan dalam prosesi perkawinan pada masyarakat etnik Muna yaitu tujuh kabhintingia dalam prosesi perkawinan masyarakat etnik Muna mempunyai satu makna tuturan yaitu dimana tujuh kabhintingia tersebut yaitu sebagai tangga perjalanan Nabi Muhammad SAW menujuh langit ketujuh, sedangkan makna tuturan dalm prosesi yang lainya yaitu sebagai adat menujuh perkawinan. Sehingga perkawinan merupakan perjalanan hidup yang sangat lama didalamnya dipenuhi dengan tanggungjawab yang sangat berat dan bahkan perkawinan merupakan salah satu ibadah yang sangat panjang dan yang sangat lama dan semua itu dimintai pertanggungjawabanya nanti di akhirat. Sehingga didalam pekawinan itu orang tua dan sanak keluarga selalu mendoakan kedua mempelai agar menjadi keluarga yang sakinna, mawadda, warohma, dan tujuan dari perkawinan itu adalah agar keturunan mereka berguna bagi bangsa dan Negara dan sukses dunia dan akhirat”.Kata Kunci: Pernikahan, Tuturan, Etnik Muna.","PeriodicalId":33853,"journal":{"name":"Patanjala Jurnal Penelitian Sejarah dan Budaya","volume":"46 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-04-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90586077","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Thisstudy aims to describe and analyze the condition of culture social before the development of the tourism and the change of culture social post-development and the impact of culture social post-development of Mutiara beach toursim at Gumanano village of Mawasangka Subdistrict of Central Buton Regency. The theory used in this study is the mindset of John W. Bennet (2005) about cultural adaptation. The method used is descriptive-qualitative method, namely the gained data were taken through observation, interview, and doing observation about related cases concerning the change of culture social post-development of Mutiara beach tourism.The result of the study showed that: (1) The condition culture social before the tourism: (i) cooperation system (pokaowa), (ii) belief system, (iii) the granting of the property ground,and (iv) interaction. (2)The change of culture social post-development of Mutiara beach tourism are: (i) the change of opening the new livelihood system, (ii) the change of life style, (iii) the change of the society mindset, and (iv) the society income increases. (3) Ihe impact of the change of culture socialpost-development of Mutiara beach tourism at Gumanano village of Mawasangka Subdistrict of Central Buton Regency consist of two impact, they are positive and negative impacts. The positive impact are (i) increasing the village economic turnover, and (ii) getting new knowledge. Meanwhile the negative impact are: (i) causing new culture, and (ii) adaptation with the new habit post-development of the toursim.Key words:The chnage, tourism, social-culture, Gumanano.
本研究旨在描述和分析Buton中区Mawasangka街道Gumanano村Mutiara海滩旅游开发前的文化社会状况、文化社会后发展的变化以及文化社会后发展的影响。本研究使用的理论是John W. Bennet(2005)关于文化适应的心态。使用的方法是描述性-定性方法，即通过观察、访谈和对Mutiara海滩旅游开发后文化社会变化的相关案例进行观察来获取数据。研究结果表明:(1)旅游前的条件文化社会:(1)合作制度(pokaowa)，(2)信仰制度，(3)财产土地的授予，(4)互动。(2)穆提亚拉海滩旅游开发后的文化社会变化为:(1)开放新生计体系的变化;(2)生活方式的变化;(3)社会观念的变化;(4)社会收入的增加。(3) Buton中区Mawasangka街道Gumanano村Mutiara海滩旅游开发后文化社会变迁的影响包括正向和负向两种影响。积极的影响是(1)增加了村庄的经济营业额;(2)获得了新的知识。负面影响主要表现在:(1)产生新文化;(2)适应旅游开发后的新习惯。关键词:变迁;旅游;社会文化;
{"title":"The Change of Culture Social Post-Development of Mutiara Beach Tourism at Gumanamo Village, Mawasangka Subdistrict of Central Buton Regency","authors":"Munsir Munsir, La Ode Dirman, B. Bahtiar","doi":"10.33772/jpeb.v5i1.9087","DOIUrl":"https://doi.org/10.33772/jpeb.v5i1.9087","url":null,"abstract":"Thisstudy aims to describe and analyze the condition of culture social before the development of the tourism and the change of culture social post-development and the impact of culture social post-development of Mutiara beach toursim at Gumanano village of Mawasangka Subdistrict of Central Buton Regency. The theory used in this study is the mindset of John W. Bennet (2005) about cultural adaptation. The method used is descriptive-qualitative method, namely the gained data were taken through observation, interview, and doing observation about related cases concerning the change of culture social post-development of Mutiara beach tourism.The result of the study showed that: (1) The condition culture social before the tourism: (i) cooperation system (pokaowa), (ii) belief system, (iii) the granting of the property ground,and (iv) interaction. (2)The change of culture social post-development of Mutiara beach tourism are: (i) the change of opening the new livelihood system, (ii) the change of life style, (iii) the change of the society mindset, and (iv) the society income increases. (3) Ihe impact of the change of culture socialpost-development of Mutiara beach tourism at Gumanano village of Mawasangka Subdistrict of Central Buton Regency consist of two impact, they are positive and negative impacts. The positive impact are (i) increasing the village economic turnover, and (ii) getting new knowledge. Meanwhile the negative impact are: (i) causing new culture, and (ii) adaptation with the new habit post-development of the toursim.Key words:The chnage, tourism, social-culture, Gumanano.","PeriodicalId":33853,"journal":{"name":"Patanjala Jurnal Penelitian Sejarah dan Budaya","volume":"34 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-04-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83494488","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The purpose of this study was to reveal the pattern of Muna's local food sustainability, and the response of transmigrant communities to Muna's local food. The theory used in this research was Geertz's mindset, Clifford (1973) about ethos, world-view, and the Analysis of sacred symbols with ethnographic methods . Research Results showed that: 1) The pattern of local food security of the Muna community through: at least every planting season there are three types of plants: rice, corn, sweet potatoes, cassava, and vegetables. Every day, there are at least five types of food: rice, processed corn, processed cassava, vegetables, and side dishes, as well as completing the life cycle ceremony. Local food of the Muna community can disappear if it eliminates the life cycle ceremony because of the influence of the new Islamic religion. In the development of leaves as the staple of vegetables, they have health functions. Muna's local food that still survives today is cahitela, paewuna, mafusau, midawa, ghofa, mafu, tonea, rapo-rapo, bhanggai, romedawa, popasa, ghontoghe, usa, ghoenu, lembeghu, wuragha, robu, foo, paranggi, sirikaea, bubuno, katapi, kahawa, pumpkin, ghotimu, conduru, pariah, tereka, kula, lawue, kentanooemorindi, kenta we tehi ,, kaliwuoemorindi, kaliwu we tehi. 2) Transmigrants also participate in consuming local Muna food. Conclusion: The work ethic and farming patterns that are still maintained up to the new Islamic religious school faced by the Muna community in maintaining local food. As a result, a relative of the Muna community could have a conflict just because of the implementation of a life cycle ceremony. The government should be able to revive the use of local food in a scientific way. Keywords: Defense, Local Food, Transmigrants
{"title":"Muna Local Food Defense Post-Arrival of Transmigrants in South Tiworo Subdistrict West Muna Regency","authors":"Mursin Mursin, Nasruddin Suyyuti, Wa Ode Sifatu","doi":"10.33772/jpeb.v5i1.9086","DOIUrl":"https://doi.org/10.33772/jpeb.v5i1.9086","url":null,"abstract":"The purpose of this study was to reveal the pattern of Muna's local food sustainability, and the response of transmigrant communities to Muna's local food. The theory used in this research was Geertz's mindset, Clifford (1973) about ethos, world-view, and the Analysis of sacred symbols with ethnographic methods . Research Results showed that: 1) The pattern of local food security of the Muna community through: at least every planting season there are three types of plants: rice, corn, sweet potatoes, cassava, and vegetables. Every day, there are at least five types of food: rice, processed corn, processed cassava, vegetables, and side dishes, as well as completing the life cycle ceremony. Local food of the Muna community can disappear if it eliminates the life cycle ceremony because of the influence of the new Islamic religion. In the development of leaves as the staple of vegetables, they have health functions. Muna's local food that still survives today is cahitela, paewuna, mafusau, midawa, ghofa, mafu, tonea, rapo-rapo, bhanggai, romedawa, popasa, ghontoghe, usa, ghoenu, lembeghu, wuragha, robu, foo, paranggi, sirikaea, bubuno, katapi, kahawa, pumpkin, ghotimu, conduru, pariah, tereka, kula, lawue, kentanooemorindi, kenta we tehi ,, kaliwuoemorindi, kaliwu we tehi. 2) Transmigrants also participate in consuming local Muna food. Conclusion: The work ethic and farming patterns that are still maintained up to the new Islamic religious school faced by the Muna community in maintaining local food. As a result, a relative of the Muna community could have a conflict just because of the implementation of a life cycle ceremony. The government should be able to revive the use of local food in a scientific way. Keywords: Defense, Local Food, Transmigrants","PeriodicalId":33853,"journal":{"name":"Patanjala Jurnal Penelitian Sejarah dan Budaya","volume":"19 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-04-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83682242","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-04-18DOI: 10.30959/patanjala.v12i1.591
Z. Arifin
Provinsi Lampung adalah salah satu cerminan wilayah multikultural yang ada di Indonesia. Multikultural yang ada di wilayah Lampung tidak bisa dilepaskan dari terbukanya komunitasnya dalam menerima kehadiran etnis lain di wilayahnya, yang tertuang dalam nilai-nilai budaya piil pesenggiri yang mereka miliki. Akan tetapi, piil pesenggiri pula sering diklaim sebagai penyebab konflik yang sering melibatkan orang Lampung. Ini menunjukkan ada paradoks cara pandang dalam memahami piil pesenggiri sebagai identitas orang Lampung. Penelitian ini menggunakan pendekatan kualittif dengan teknik pengumpulan data wawancara dan observasi, yang ditujukan untuk membantah klaim bahwa konflik yang sering terjadi di wilayah Lampung, disebabkan karena menguatnya piil pesenggiri. Hasil penelitian menunjukkan bahwa piil pesenggiri sebagai identitas, justru mampu menciptakan harmoni dengan etnis lain. Melalui kasus komunitas Lampung di Way Kanan, mekanisme politik pengorganisasian identitas (politik identitas) tersebut, komunitas Lampung justru mampu menguatkan identitas piil pesenggiri-nya, sekaligus mampu menciptakan harmoni di tengah masyarakatrnya. Lampung Province is a reflection of multicultural region in Indonesia. Multiculturalism in the region is related to the openness of the community in accepting the presence of other ethnic groups in the region. The principle of openness is contained in the values of the piil pesenggiri as as a part of their culture. But on the other hand, the piil pesenggiri was also often claimed as a cause of conflict involving frequently Lampungnese. This situation ilustrated the existence of paradoxes of perspective in understanding the piil pesenggiri as Lampung people's identity. The research employs a qualitative approach with interview and observation data collection techniques. The research purposes is to obtain findings to refute the claims of the piil pesenggiri as trigger of frequent conflict in Lampung. The results of the study demonstrates the facts contradicting the claims. The piil pesenggiri as identity actually was even able to create harmony with other ethnic groups. In the case of the Lampungnese community in Way Kanan, through the political mechanism of organizing identity (politics of identitiy), the Lampungnese community was able to strengthen the identity of the piil pesenggiri while at the same time being able to create harmony in the community.
{"title":"PIIL PESENGGIRI: POLITIK IDENTITAS KOMUNITAS LAMPUNG","authors":"Z. Arifin","doi":"10.30959/patanjala.v12i1.591","DOIUrl":"https://doi.org/10.30959/patanjala.v12i1.591","url":null,"abstract":"Provinsi Lampung adalah salah satu cerminan wilayah multikultural yang ada di Indonesia. Multikultural yang ada di wilayah Lampung tidak bisa dilepaskan dari terbukanya komunitasnya dalam menerima kehadiran etnis lain di wilayahnya, yang tertuang dalam nilai-nilai budaya piil pesenggiri yang mereka miliki. Akan tetapi, piil pesenggiri pula sering diklaim sebagai penyebab konflik yang sering melibatkan orang Lampung. Ini menunjukkan ada paradoks cara pandang dalam memahami piil pesenggiri sebagai identitas orang Lampung. Penelitian ini menggunakan pendekatan kualittif dengan teknik pengumpulan data wawancara dan observasi, yang ditujukan untuk membantah klaim bahwa konflik yang sering terjadi di wilayah Lampung, disebabkan karena menguatnya piil pesenggiri. Hasil penelitian menunjukkan bahwa piil pesenggiri sebagai identitas, justru mampu menciptakan harmoni dengan etnis lain. Melalui kasus komunitas Lampung di Way Kanan, mekanisme politik pengorganisasian identitas (politik identitas) tersebut, komunitas Lampung justru mampu menguatkan identitas piil pesenggiri-nya, sekaligus mampu menciptakan harmoni di tengah masyarakatrnya. Lampung Province is a reflection of multicultural region in Indonesia. Multiculturalism in the region is related to the openness of the community in accepting the presence of other ethnic groups in the region. The principle of openness is contained in the values of the piil pesenggiri as as a part of their culture. But on the other hand, the piil pesenggiri was also often claimed as a cause of conflict involving frequently Lampungnese. This situation ilustrated the existence of paradoxes of perspective in understanding the piil pesenggiri as Lampung people's identity. The research employs a qualitative approach with interview and observation data collection techniques. The research purposes is to obtain findings to refute the claims of the piil pesenggiri as trigger of frequent conflict in Lampung. The results of the study demonstrates the facts contradicting the claims. The piil pesenggiri as identity actually was even able to create harmony with other ethnic groups. In the case of the Lampungnese community in Way Kanan, through the political mechanism of organizing identity (politics of identitiy), the Lampungnese community was able to strengthen the identity of the piil pesenggiri while at the same time being able to create harmony in the community.","PeriodicalId":33853,"journal":{"name":"Patanjala Jurnal Penelitian Sejarah dan Budaya","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-04-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49624054","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-09-28DOI: 10.30959/patanjala.v11i3.536
La Ode Dinda, A. Aman, Johan Setiawan
Tujuan penelitian ini adalah: menjelaskan asal-usul pakaian Adat Muna, menggambarkan proses pembuatan pakaian Adat Muna, menjelaskan fungsi pakaian Adat Muna, menjelaskan makna simbolik pakaian Adat Muna. Metode yang digunakan dalam penelitian ini adalah metode kualitatif deskriptif dengan pendekatan sejarah. Teknik pengumpulan data melalui observasi, wawancara, dan studi dokumen. Sumber yang digunakan merupakan data lapangan melalui participant observation sebagai data primer, dan sumber kepustakaan sebagai data sekunder. Hasil penelitian menunjukkan bahwa: (1) Asal-usul pakaian Adat Muna sudah lama dikenal oleh masyarakat Muna dan kerajinan ini merupakan salah satu kreativitas mereka yang digunakan dalam acara-acara tertentu, (2) Proses pembuatan pakaian Adat Muna terdiri dari proses menghani/kasoro dan Proses menenun, (3) Pakaian Adat Muna memiliki fungsi etik, estetik, religius, sosial, dan (4) Makna simbolik pakaian Adat Muna yaitu: (a) Mahkota yang berwarna putih dan merah mengandung arti sebagai simbol kesucian dan keberanian (b) Warna sarung yang berwarna biru mengandung arti kepatuhan.The objectives of this study are: to describe the origin of Muna traditional clothes, to describe the process of making Muna traditional clothes, to explain the functions of Muna traditional clothes, to explain the symbolic meaning of Muna traditional clothes in people's lives. The method used in this researchis descriptive qualitative method with a historical approach. Data collection techniques are carried out through field observation and interviews as primary source and document study as secondary source. The results of the study show that: (1) The origins of Muna traditional clothes have long been known by the Muna community and that this craft is one of their creative manifestations used in certain events, (2) The process of making Muna traditional clothes consists of the process of menghani/kasoro and the process of weaving, (3) The functions of Muna traditional clothes have ethical, aesthetic, religious, social dimension, and (4) Symbolic meaning of Muna Traditional namely: (a) White and red crowns mean as a symbol of chastity and wealth, (b) Blue sarong means obedience.
本研究的目的是:解释穆纳服饰的起源，描述穆纳服饰制作过程，解释穆纳服饰的功能，解释穆纳服饰的象征意义。本研究采用的方法是一种带有历史方法的描述性描述性方法。通过观察、采访和文档研究来收集数据的技术。使用的资源是第一个分类数据的野外数据，文献资源作为次要数据使用。研究结果表明:(1)定制服装的起源穆纳早就被社会称为穆纳和工艺中使用的是他们的创造力的寺庙之一,某些活动(2)制作定制服装的过程组成穆纳menghani / kasoro和过程编织、穆纳(3)定制服装有宗教道德,estetik功能、社会和穆纳(4)定制服装象征性的意义:(a)白色和红色的冠冕具有贞洁和勇气的意义(b)蓝色鞘的颜色具有顺从的意义。这项研究的目的是:描述传统服装的起源，描述制作传统服装的过程，解释人们生活中传统服装的功能，解释传统服装的象征意义。这种方法在这种研究中使用，有历史上的倾向。数据收集技术正在通过初级视图和测试作为sec的文件来源。results of The study秀那穆纳起源》:(1)传统衣服有龙已经知道由穆纳社区和那这飞船一号》的创意manifestations过去在确定事件的过程》(2),让穆纳传统衣服之公司的过程menghani - kasoro编织的过程》著作百科全书》,(3)《functions of aesthetic穆纳传统衣服有善待,宗教、社会维度和(4)象征着namely传统穆纳的意义:(a)白色和红色皇冠意味着贞洁和财富的象征，(b)蓝色纱意味着服从。
{"title":"SEJARAH PEMBUATAN DAN MAKNA SIMBOLIK PAKAIAN ADAT MUNA","authors":"La Ode Dinda, A. Aman, Johan Setiawan","doi":"10.30959/patanjala.v11i3.536","DOIUrl":"https://doi.org/10.30959/patanjala.v11i3.536","url":null,"abstract":"Tujuan penelitian ini adalah: menjelaskan asal-usul pakaian Adat Muna, menggambarkan proses pembuatan pakaian Adat Muna, menjelaskan fungsi pakaian Adat Muna, menjelaskan makna simbolik pakaian Adat Muna. Metode yang digunakan dalam penelitian ini adalah metode kualitatif deskriptif dengan pendekatan sejarah. Teknik pengumpulan data melalui observasi, wawancara, dan studi dokumen. Sumber yang digunakan merupakan data lapangan melalui participant observation sebagai data primer, dan sumber kepustakaan sebagai data sekunder. Hasil penelitian menunjukkan bahwa: (1) Asal-usul pakaian Adat Muna sudah lama dikenal oleh masyarakat Muna dan kerajinan ini merupakan salah satu kreativitas mereka yang digunakan dalam acara-acara tertentu, (2) Proses pembuatan pakaian Adat Muna terdiri dari proses menghani/kasoro dan Proses menenun, (3) Pakaian Adat Muna memiliki fungsi etik, estetik, religius, sosial, dan (4) Makna simbolik pakaian Adat Muna yaitu: (a) Mahkota yang berwarna putih dan merah mengandung arti sebagai simbol kesucian dan keberanian (b) Warna sarung yang berwarna biru mengandung arti kepatuhan.The objectives of this study are: to describe the origin of Muna traditional clothes, to describe the process of making Muna traditional clothes, to explain the functions of Muna traditional clothes, to explain the symbolic meaning of Muna traditional clothes in people's lives. The method used in this researchis descriptive qualitative method with a historical approach. Data collection techniques are carried out through field observation and interviews as primary source and document study as secondary source. The results of the study show that: (1) The origins of Muna traditional clothes have long been known by the Muna community and that this craft is one of their creative manifestations used in certain events, (2) The process of making Muna traditional clothes consists of the process of menghani/kasoro and the process of weaving, (3) The functions of Muna traditional clothes have ethical, aesthetic, religious, social dimension, and (4) Symbolic meaning of Muna Traditional namely: (a) White and red crowns mean as a symbol of chastity and wealth, (b) Blue sarong means obedience.","PeriodicalId":33853,"journal":{"name":"Patanjala Jurnal Penelitian Sejarah dan Budaya","volume":"22 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-09-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74914785","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-09-28DOI: 10.30959/patanjala.v11i3.526
B. Setiawan
Kabupaten Natuna merupakan salah satu wilayah terluar dari Negara Kesatuan Republik Indonesia (NKRI), sehingga dianggap mempunyai potensi disintegrasi. Terlebih, Malaysia pernah mengklaim bahwa Natuna seharusnya masuk kedalam wilayahnya. Permasalahan dalam tulisan ini adalah: (1) Bagaimana rasa nasionalisme masyarakat Natuna? (2) Adakah potensi disintegrasi masyarakat Natuna, untuk memilih menjadi bagian dari Malaysia? (3) Bagaimana upaya pemerintah untuk menjaga Natuna agar tidak terlepas dari NKRI? Tujuan penelitian ini untuk mengetahui faktor-faktor yang menentukan rasa nasionalisme dan potensi disintegrasi masyarakat Natuna serta upaya pemerintah untuk menjaga Kabupaten Natuna sebagai wilayah kedaulatan NKRI. Penelitian ini bersifat kualitatif dengan teknik pengumpulan data melalui wawancara mendalam, observasi, dan studi pustaka. Hasil penelitian menunjukkan bahwa kedekatan geografis, ekonomi, dan sosial budaya dengan Malaysia, tidak menyebabkan rasa nasionalis me masyarakat Natuna rendah dan berkeinginan untuk disintegrasi. Meskipun demikian, apabila pemerintah kurang memperhatikan kesejahteraan masyarakat, potensi disintegrasi tersebut dapat meningkat. Natuna Regency is one of outermost areas of the Republic of Indonesia that is considered to have disintegration potential. Moreover, Malaysia once claimed that Natuna should have entered to its territory. The problems in this paper are: (1) What about spirit of nationalism of people in Natuna is that geographically, economically and socio-cultural are closer to Malaysia than Indonesia? (2) Is there a potential for Natuna people to disintegrate themselves and choose to become a part of Malaysia? (3) What is government's effort to protect Natuna from being separated from the Unitary State of the Republic of Indonesia? The aims of this paper are to gauge the factors that determine the sense of nationalism and potential disintegration of Natuna community and to estimate the government's efforts to safeguard it as a part of its territory. This paper is qualitative research with data collection techniques through in-depth interviews, observations, and literature studies. The results show that the geographical, economic and socio-cultural proximity to Malaysia do not cause the Natuna people’s nationalism to be waning or want to disintegrate. However, if the government does not pay attention to people's welfare, potential for disintegration can increased dramatically.
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Pub Date : 2019-09-28DOI: 10.30959/patanjala.v11i3.537
Rois Leonard Arios
Tulisan ini bertujuan menganalisis proses pertukaran sosial yang terjadi pada tradisi pantawan bunting pada suku bangsa Besemah di Kota Pagaralam. Tradisi ini merupakan bagian dari upacara perkawinan di mana pengantin (bunting) menghadiri undangan para kerabat dan tetangga untuk menikmati hidangan makanan dan minuman sehari sebelum acara sedekahan. Penelitian dilakukan dengan metode penelitian kualiatatif dengan data utama diperoleh melalui wawancara, pengamatan, dan studi literatur. Berdasarkan analisa data disimpulkan bahwa pemberian makanan dan minuman kepada pengantin (bunting) merupakan proses timbal balik antarkedua belah pihak. Si pemberi (tuan rumah) tidak berharap akan mendapatkan balasan finansial melainkan berupa keterlibatan si pengantin dalam aktivitas adat keluarga si pemberiThis paper aims to analyze the process of social exchange that occurs in the tradition of pantawan bunting in the besemah ethnic groups in the City of Pagaralam. This tradition is part of a wedding ceremony where the bride and groom (bunting) attend the invitation of relatives and neighbors to enjoy food and drink a day before the almsgiving event (sedekahan). The study was conducted with qualitative research methods with main data obtained through interviews, observations, and literature studies. Based on the analysis of the data it was concluded that the invitation to enjoy meals to the bride and groom (bunting) was a reciprocal process between the two parties. The giver (host) does not expect to get a financial reward but rather encourages the bride's involvement in the traditional activities of the giver's family.
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Pub Date : 2019-09-28DOI: 10.30959/patanjala.v11i3.570
Arief Dwinanto
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Pub Date : 2019-09-28DOI: 10.30959/patanjala.v11i3.527
Fadly Rahman
Artikel ini membahas kedudukan rempah-rempah sebagai bagian penting dari sejarah Indonesia dengan mengkajinya dari perspektif sejarah total. Komoditas seperti cengkeh dan pala yang dihasilkan di Kepulauan Maluku pada masa lalu pernah dihargai tinggi dalam ekonomi global. Eksplorasi pelayaran dari berbagai penjuru dunia demi mencari rempah-rempah lantas menciptakan “Jalur Rempah” yang menjadikan nusantara sebagai poros ekonomi global. Selain berpengaruh besar terhadap berbagai unsur kehidupan dalam lingkup global, eksplorasi rempah-rempah telah memicu temuan penting dalam bidang ilmu pengetahuan, mulai dari Itinerario karya kartografi oleh Jan Huygen van Linschoten hingga Herbarium Amboinense karya botanikal oleh Rumphius. Akan tetapi di balik itu, rempah-rempah memicu terjadinya praktik eksploitasi alam. Dengan menggunakan pendekatan sejarah total sebagaimana diterapkan oleh Fernand Braudel, artikel ini menyajikan hubungan sejarah, politik dagang, budaya, alam, dan ilmu pengetahuan di balik eksplorasi dan eksploitasi rempah-rempah di Nusantara. This article discusses spices as an important part of Indonesian history through the lens of total historical perspective. In the past, commodities such as cloves and nutmegs which grew in Moluccas Island have been highly valued in global economic trade. Sea voyage exploration from all over the world in quest of spices has created the “Spice Route” that makes nusantara became the axis of global economy. Besides very influential on so many aspects of life in global scope, the exploration of spices was also engendering the important discovery in scientific field ranging from from Itinerario, a cartographical work of Jan Huygen Linschoten to Herbarium Amboinense, a botanical work of Rumphius. Nevertheless, the exploration was also encourages the exploitation of nature. By applying total history approach as applied by Fernand Braudel, this article try to trace the connection of history, trade politics, culture, nature and science behind the story of exploration and exploitation of spices.
本文将香料作为印尼历史的重要组成部分，以全面的历史观点为背景。过去在马鲁库群岛生产的丁香和肉豆蔻等商品在全球经济中从未得到重视。为了从世界各地寻找香料而进行的海上探险创造了一条“香料通道”，使努桑塔拉成为全球经济的中心。除了对全球范围内的生命元素产生了深远的影响外，香料的探索还引发了重要的科学发现，从简·Huygen van Linschoten的绘图工作到Rumphius的植物淀粉Herbarium Amboinense。然而，在它的背后，香料引发了自然剥削的行为。通过使用费尔南德斯·布劳德尔所采用的总历史方法，这篇文章展示了群岛探险和香料开采背后的历史、商业政治、文化、自然和科学关系。这篇文章揭示了印尼历史中重要的部分。在过去，这样的氯和坚果在莫卢卡岛的生长受到高度重视的全球经济贸易。全球经济的轴心成为了“香料之路”。此外在那么多非常influential aspects of life)在全球范围还探索》,香料是engendering重要探索》科学从Itinerario,陆军ranging from a cartographical工作》简Huygen Linschoten到Herbarium Amboinense Rumphius之,a植物园工作。Nevertheless,《探索是也encourages exploitation of nature。这篇文章试图在探索和发掘香料的故事后追踪历史、贸易政治、文化、自然和科学的联系。
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