Manjapuik marapulai is an important part in Minangkabau traditional wedding. This kind of tradition means the tradition of picking up the groom to the bride’s house by a group of people from bride’s family. This tradition is highly dealing with oral tradition as the part of anthropolinguistic study because the content is about pasambahan between the bride and the groom’s family. Pasambahan means pantun in Bahasa, it is a kind of conversation held by the picker and the groom’s family in the art of Minangkabau speaking. This research is aimed to identify the pattern of pasambahan itself which is divided into three major parts; opening, content, and closing. It is conducted in nagari Koto Tuo, Kabupaten Agam, West Sumatra. The method used in this research is descriptive qualitative with deep interview and observation in collecting data. As a result, certain categories were found in opening, content, and closing of pasambahan.
{"title":"Pasambahan Manjapuik Marapulai Minangkabau","authors":"Dea Anggraini, M. Lubis, Deliana","doi":"10.32734/LWSA.V3I2.880","DOIUrl":"https://doi.org/10.32734/LWSA.V3I2.880","url":null,"abstract":"Manjapuik marapulai is an important part in Minangkabau traditional wedding. This kind of tradition means the tradition of picking up the groom to the bride’s house by a group of people from bride’s family. This tradition is highly dealing with oral tradition as the part of anthropolinguistic study because the content is about pasambahan between the bride and the groom’s family. Pasambahan means pantun in Bahasa, it is a kind of conversation held by the picker and the groom’s family in the art of Minangkabau speaking. This research is aimed to identify the pattern of pasambahan itself which is divided into three major parts; opening, content, and closing. It is conducted in nagari Koto Tuo, Kabupaten Agam, West Sumatra. The method used in this research is descriptive qualitative with deep interview and observation in collecting data. As a result, certain categories were found in opening, content, and closing of pasambahan.","PeriodicalId":339972,"journal":{"name":"Talenta Conference Series: Local Wisdom, Social, and Arts (LWSA)","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-10-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130906526","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}
Penelitian ini menjelaskan perubahan dan pewarisan bunyi vokal PAN ke dalam bahasa Angkola (BA) dan bahasa Simalungun (BS). Linguistik Historis Komparatif(LHK) adalah pendekatan yang digunakan dalam penelitian ini. Data yang digunakan ialah 200 daftar kosakata swadesh dan pengumpulan data tulis ialah dengan metode simak yang dilanjutkan dengan teknik sadap. Pengkajian data menggunakan metode perbandingan historis. Penyajian hasil analisis akan dilakukan dengan cara penyajian formal. Berdasarkan analisis ditemukan pewarisan linear (retensi) dalam bahasa Angkola */a/ → /a/, */i/→ /i/, */u/ → /u/, dan pewarisan fonem vokal PAN secara inovasi */a/ → /E/, */ ə / → /o/. Pewarisan proto austronesia pada bahasa Simalungun secara linear */a/ → /a/, */i/→ /i/, dan pewarisan fonem vokal PAN secara inovasi */ ə / → /o/. This research discusses the changes and inheritance of the PAN vowels into Angkola (BA) and Simalungun (BS) languages. This research was conducted using a comparative historical linguistic approach. The data used were 200 swadesh vocabulary and the method collected in collecting written data was the observation method followed by the tapping technique. The study of data used the historical comparison method. Presentation of the results of the analysis will be carried out by means of a formal presentation. Based on the analysis, it was found that linear inheritance (retention) in Angkola language * / a / → / a /, * / i / → / i /, * / u / → / u /, and innovation of the PAN vowel phoneme * / a / → / E /, * / ə / → / o /. The inheritance of the proto austronesian in the Simalungun is linear * / a / → / a /, * / i / → / i /, and the innovative inheritance of the vowel phoneme PAN * / ə / → / o /.
这项研究解释了PAN元音的变化和遗传成Angkola (BA)和Simalungun (BS)语言。历史语言学是本研究中使用的一种方法。使用的数据有200个斯瓦特词汇表和书写数据收集，这是一种采用流畅技术的方法。数据研究采用历史比较方法。分析结果演示将通过正式演示进行。根据分析发现继承线性Angkola语(保留)* a /→/ a /, / i /→/ i /, * / u /→/ u /,继承创新地潘元音音素* E / a /→/ /,* /ə/→/ o /。继承原始austronesia Simalungun语言上线性* a /→/ a /, / i /→/ i /,并继承潘元音音素* /ə/→/ o /创新。这项研究揭示了PAN vowels的变化和内在的语言。这项研究采用的是类似历史语言学的方法。过去的数据是200个斯威德vocabud词汇收藏，收藏的方法是由标签技术所遵循的观察方法。研究数据使用历史对偶方法。分析结果的结果将由正式发言引起考虑。改编自《分析》,这是在Angkola language找到了那个线性inheritance (retention) * a /→/ a /, / i /→/ i / * / u /→/ u /,和创新的《潘vowel phoneme * a /→/ E /, /ə/→/ o /。原始inheritance》《Simalungun是线性austronesian * a /→/ a /, / i /→/ i /,和《innovative vowel之inheritance phoneme潘* /ə/→/ o。
{"title":"Pewarisan Fonem Vokal Protoaustronesia ke Bahasa Angkola dan Bahasa Simalungun","authors":"Siti Rahmadani Lestari Ritonga, Dardanila, Gustianingsih","doi":"10.32734/LWSA.V3I2.903","DOIUrl":"https://doi.org/10.32734/LWSA.V3I2.903","url":null,"abstract":"Penelitian ini menjelaskan perubahan dan pewarisan bunyi vokal PAN ke dalam bahasa Angkola (BA) dan bahasa Simalungun (BS). Linguistik Historis Komparatif(LHK) adalah pendekatan yang digunakan dalam penelitian ini. Data yang digunakan ialah 200 daftar kosakata swadesh dan pengumpulan data tulis ialah dengan metode simak yang dilanjutkan dengan teknik sadap. Pengkajian data menggunakan metode perbandingan historis. Penyajian hasil analisis akan dilakukan dengan cara penyajian formal. Berdasarkan analisis ditemukan pewarisan linear (retensi) dalam bahasa Angkola */a/ → /a/, */i/→ /i/, */u/ → /u/, dan pewarisan fonem vokal PAN secara inovasi */a/ → /E/, */ ə / → /o/. Pewarisan proto austronesia pada bahasa Simalungun secara linear */a/ → /a/, */i/→ /i/, dan pewarisan fonem vokal PAN secara inovasi */ ə / → /o/. \u0000This research discusses the changes and inheritance of the PAN vowels into Angkola (BA) and Simalungun (BS) languages. This research was conducted using a comparative historical linguistic approach. The data used were 200 swadesh vocabulary and the method collected in collecting written data was the observation method followed by the tapping technique. The study of data used the historical comparison method. Presentation of the results of the analysis will be carried out by means of a formal presentation. Based on the analysis, it was found that linear inheritance (retention) in Angkola language * / a / → / a /, * / i / → / i /, * / u / → / u /, and innovation of the PAN vowel phoneme * / a / → / E /, * / ə / → / o /. The inheritance of the proto austronesian in the Simalungun is linear * / a / → / a /, * / i / → / i /, and the innovative inheritance of the vowel phoneme PAN * / ə / → / o /.","PeriodicalId":339972,"journal":{"name":"Talenta Conference Series: Local Wisdom, Social, and Arts (LWSA)","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-10-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121271536","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}
Kabupaten Toba Samosir memiliki banyak tinggalan arkeologi dan sejarah yang belum digali dan diteliti bahkan ada yang tidak diketahui oleh masyarakat luas. Tujuan penelitian ini adalah untuk mendata tinggalan arkeologi dan sejarah yang dapat dimanfaatkan sebagai objek wisata. Penulisan penelitian ini menggunakan metode sejarah dengan menggunakan jenis penelitian deskriptif analitis dengan pendekatan kualitatif yang menjabarkan dengan detail permasalahan terkait serta menggunakan studi pustaka untuk mendapatkan bahan yang relevan dan berkaitan yang juga diperoleh melalui jurnal ilmiah maupun buku-buku. Teknik pengumpulan data menggunakan study observasi dengan mengamati secara langsung tinggalan-tinggalan sejarah dan arkeologi tersebut Hasil-hasil pembahasan menunjukkan bahwa tinggalan arkeologi dan sejarah pada Kabupaten Toba Samosir tersebut dapat dimanfaatkannya untuk berbagai kepentingan, yang dapat memberikan kesejahteraan bagi masyarakat setempat dan Pendapatan Asli Daerah (PAD) pada umumnya, dan Kabupaten Toba Samosir pada khususnya. Toba Samosir Regency has many archeological and historical remains that have not been explored and researched and some are even unknown to the wider community. The purpose of this study is to record archeological and historical remains that can be used as tourist attractions. The writing of this research uses the historical method by using a descriptive analytical research type with a qualitative approach that describes in detail the related problems and uses literature studies to obtain relevant and related material which is also obtained through scientific journals and books. Data collection techniques using observational studies by directly observing the historical and archeological remains, the results of the discussion show that the archeological and historical relics in Toba Samosir Regency can be used for various purposes, which can provide prosperity for the local community and Own-Source Revenue (PAD) in general, and Toba Samosir Regency in particular.
{"title":"Objek Wisata di Kabupaten Toba Samosir","authors":"Budi Agustono, Lila Pelita Hati, Fitriaty Harahap","doi":"10.32734/lwsa.v2i2.801","DOIUrl":"https://doi.org/10.32734/lwsa.v2i2.801","url":null,"abstract":"Kabupaten Toba Samosir memiliki banyak tinggalan arkeologi dan sejarah yang belum digali dan diteliti bahkan ada yang tidak diketahui oleh masyarakat luas. Tujuan penelitian ini adalah untuk mendata tinggalan arkeologi dan sejarah yang dapat dimanfaatkan sebagai objek wisata. Penulisan penelitian ini menggunakan metode sejarah dengan menggunakan jenis penelitian deskriptif analitis dengan pendekatan kualitatif yang menjabarkan dengan detail permasalahan terkait serta menggunakan studi pustaka untuk mendapatkan bahan yang relevan dan berkaitan yang juga diperoleh melalui jurnal ilmiah maupun buku-buku. Teknik pengumpulan data menggunakan study observasi dengan mengamati secara langsung tinggalan-tinggalan sejarah dan arkeologi tersebut Hasil-hasil pembahasan menunjukkan bahwa tinggalan arkeologi dan sejarah pada Kabupaten Toba Samosir tersebut dapat dimanfaatkannya untuk berbagai kepentingan, yang dapat memberikan kesejahteraan bagi masyarakat setempat dan Pendapatan Asli Daerah (PAD) pada umumnya, dan Kabupaten Toba Samosir pada khususnya. \u0000 \u0000 Toba Samosir Regency has many archeological and historical remains that have not been explored and researched and some are even unknown to the wider community. The purpose of this study is to record archeological and historical remains that can be used as tourist attractions. The writing of this research uses the historical method by using a descriptive analytical research type with a qualitative approach that describes in detail the related problems and uses literature studies to obtain relevant and related material which is also obtained through scientific journals and books. Data collection techniques using observational studies by directly observing the historical and archeological remains, the results of the discussion show that the archeological and historical relics in Toba Samosir Regency can be used for various purposes, which can provide prosperity for the local community and Own-Source Revenue (PAD) in general, and Toba Samosir Regency in particular.","PeriodicalId":339972,"journal":{"name":"Talenta Conference Series: Local Wisdom, Social, and Arts (LWSA)","volume":"20 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121505826","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 kebijakan transformasi perpustakaan berbasis inklusi sosial adalah untuk meningkatkan literasi informasi berbasis Teknologi Informasi dan Komunikasi, meningkatkan kualitas hidup dan kesejahteraan masyarakat memperkuat peran dan fungsi perpustakaan, agar tidak hanya sekadar tempat penyimpanan dan peminjaman buku, tapi menjadi tempat pembelajaran sepanjang hayat dan pemberdayaan masyarakat. Perpustakaan harus memfasilitasi masyarakat dalam mengembangkan potensinya dengan melihat keragaman budaya, keinginan menerima perubahan, serta menawarkan kesempatan usaha, melindungi dan melestarikan budaya dan Hak Azasi Manusia dan sesuai dengan tujuan pembangunan berkelanjutan. Transformasi perpustakaan berbasis inklusi sosial merupakan wujud perpustakaan sebagai pembelajaran sepanjang hayat. Di mana perpustakaan bukan hanya sebagai pusat sumber informasi tetapi lebih dari itu sebagai tempat mentransformasikan diri sebagai pusat sosial budaya dengan memberdayakankan dan mendemokratisasi masyarakat dan komunitas lokal, dalam upaya peningkatan kesejahteraan masyarakat. The objective of the library transformation policy based on social inclusion is to increase information literacy based on Information and Communication Technology, improve the quality of life and welfare of the community, strengthen the role and function of the library, so that it is not just a place for storing and borrowing books, but a place for lifelong learning and community empowerment. Libraries must facilitate the community in developing their potential by looking at cultural diversity, change, and offering business opportunities, protecting and preserving culture and human rights and in accordance with the goals of sustainable development. Transforming libraries based on social inclusion is a form of library as lifelong learning. Where the library is not only as a source of information but more than that as a place to transform yourself as a center for social culture by empowering and democratizing the community and local communities, in an effort to improve the welfare of the community.
基于图书馆转变的社会包容政策的目的是提高信息和通信技术为基础的信息素养,提高了我们的生活质量和社会福利加强图书馆的角色和功能,不要只是存储和借阅,但空间变成终生的学习和社会赋权。图书馆应该通过看到文化多样性、接受变革的愿望以及提供就业机会、保护和维护文化和人权以及符合可持续发展目标，促进社会发展潜力。基于社会包容是实体的图书馆图书馆转型作为终生的学习。图书馆不仅是一个信息来源中心，而且是一个通过向社区和地方民主化、促进社区福利而转变为文化社会中心的地方。图书馆转型政策客观》改编自社会inclusion是需要增加资讯网literacy改编自资讯网和Communication Technology, improve The supreme quality of life and福利》社区,巩固《图书馆的角色和功能,所以这不仅仅是一个地方,但a place for storing和borrowing books for终身学习与社区empowerment)。图书馆必须通过考虑文化多样性、变化和企业机会、保护和保护文化和人权，与可持续发展目标相协调，从而发挥其潜力。以社会背景为基础的变形图书馆是图书馆的一种形式，作为一个终身学习者。图书馆不仅是信息的来源，而且是将自己转化为社会文化的中心，使社区和地方公社发挥作用，以促进社区的福利。
{"title":"Perpustakaan Berbasis Inklusi Sosial","authors":"Woro Titi Haryanti","doi":"10.32734/lwsa.v2i2.728","DOIUrl":"https://doi.org/10.32734/lwsa.v2i2.728","url":null,"abstract":"Tujuan kebijakan transformasi perpustakaan berbasis inklusi sosial adalah untuk meningkatkan literasi informasi berbasis Teknologi Informasi dan Komunikasi, meningkatkan kualitas hidup dan kesejahteraan masyarakat memperkuat peran dan fungsi perpustakaan, agar tidak hanya sekadar tempat penyimpanan dan peminjaman buku, tapi menjadi tempat pembelajaran sepanjang hayat dan pemberdayaan masyarakat. Perpustakaan harus memfasilitasi masyarakat dalam mengembangkan potensinya dengan melihat keragaman budaya, keinginan menerima perubahan, serta menawarkan kesempatan usaha, melindungi dan melestarikan budaya dan Hak Azasi Manusia dan sesuai dengan tujuan pembangunan berkelanjutan. Transformasi perpustakaan berbasis inklusi sosial merupakan wujud perpustakaan sebagai pembelajaran sepanjang hayat. Di mana perpustakaan bukan hanya sebagai pusat sumber informasi tetapi lebih dari itu sebagai tempat mentransformasikan diri sebagai pusat sosial budaya dengan memberdayakankan dan mendemokratisasi masyarakat dan komunitas lokal, dalam upaya peningkatan kesejahteraan masyarakat. \u0000 \u0000The objective of the library transformation policy based on social inclusion is to increase information literacy based on Information and Communication Technology, improve the quality of life and welfare of the community, strengthen the role and function of the library, so that it is not just a place for storing and borrowing books, but a place for lifelong learning and community empowerment. Libraries must facilitate the community in developing their potential by looking at cultural diversity, change, and offering business opportunities, protecting and preserving culture and human rights and in accordance with the goals of sustainable development. Transforming libraries based on social inclusion is a form of library as lifelong learning. Where the library is not only as a source of information but more than that as a place to transform yourself as a center for social culture by empowering and democratizing the community and local communities, in an effort to improve the welfare of the community.","PeriodicalId":339972,"journal":{"name":"Talenta Conference Series: Local Wisdom, Social, and Arts (LWSA)","volume":"13 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130872521","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}
Judul penelitian ini adalah‘Masjid Lama Gang Bengkok Sebagai Simbol Multietnis di Kota Medan’. Tujuan penelitian ini adalah untuk meganalisis bentuk ornamen dan simbolis pada bangunan Masjid Lama Gang Bengkok, serta menjelaskan sejarah Masjid Lama Gang Bengkok yang dijadikan sebagai simbol multietnis di Kota Medan. Metode yang digunakan adalah metode penelitian kualitatif dan diuraikan secara deskripstif. Teori yang digunakan dalam penelitian ini adalah teori semiotik dari Charles Sanders Peirce. Data diperoleh melalui teknik observasi dan wawancara dengan beberapa informan dan orang sekitar. Hasil penelitian menunjukkan bahwa bangunan ini menjadi salah satu simbol multietnis atas kerukunan antar umat beragama dan berbudaya dari zaman dahulu hingga saat ini, dan dapat dilihat dari bentuk dan simbolis pada bangunan Masjid Lama Gang Bengkok, Seperti bentuk dan simbol kebudayaan Melayu, China, dan Persia. The title of this research is ‘Lama Gang Bengkok Mosque As A Multiethnic Symbol In The City Of Medan’. The purpose of this study was to analyze the ornamental and symbolic forms of the Lama Gang Bengkok Mosque building, and explain the history of the Lama Gang Bengkok Mosque which was used as a multiethnic symbol in Medan City. The method used is a qualitative research method and described descriptively. The theory used in this study is the semiotic theory of Charles Sanders Peirce. Data was obtained through observation and interview techniques with several informants and people around. The results showed that this building became one of the multiethnic symbols of harmony between religious and cultured people from ancient times to the present, and can be seen from the form and symbolism of the Lama Gang Bengkok Mosque building, such as the forms and symbols of Malay, Chinese and Persian culture.
{"title":"Masjid Lama Gang Bengkok Sebagai Simbol Multietnis di Kota Medan","authors":"Raini Tanjung, Rudiansyah, Jessy","doi":"10.32734/lwsa.v2i2.723","DOIUrl":"https://doi.org/10.32734/lwsa.v2i2.723","url":null,"abstract":"Judul penelitian ini adalah‘Masjid Lama Gang Bengkok Sebagai Simbol Multietnis di Kota Medan’. Tujuan penelitian ini adalah untuk meganalisis bentuk ornamen dan simbolis pada bangunan Masjid Lama Gang Bengkok, serta menjelaskan sejarah Masjid Lama Gang Bengkok yang dijadikan sebagai simbol multietnis di Kota Medan. Metode yang digunakan adalah metode penelitian kualitatif dan diuraikan secara deskripstif. Teori yang digunakan dalam penelitian ini adalah teori semiotik dari Charles Sanders Peirce. Data diperoleh melalui teknik observasi dan wawancara dengan beberapa informan dan orang sekitar. Hasil penelitian menunjukkan bahwa bangunan ini menjadi salah satu simbol multietnis atas kerukunan antar umat beragama dan berbudaya dari zaman dahulu hingga saat ini, dan dapat dilihat dari bentuk dan simbolis pada bangunan Masjid Lama Gang Bengkok, Seperti bentuk dan simbol kebudayaan Melayu, China, dan Persia. \u0000 \u0000The title of this research is ‘Lama Gang Bengkok Mosque As A Multiethnic Symbol In The City Of Medan’. The purpose of this study was to analyze the ornamental and symbolic forms of the Lama Gang Bengkok Mosque building, and explain the history of the Lama Gang Bengkok Mosque which was used as a multiethnic symbol in Medan City. The method used is a qualitative research method and described descriptively. The theory used in this study is the semiotic theory of Charles Sanders Peirce. Data was obtained through observation and interview techniques with several informants and people around. The results showed that this building became one of the multiethnic symbols of harmony between religious and cultured people from ancient times to the present, and can be seen from the form and symbolism of the Lama Gang Bengkok Mosque building, such as the forms and symbols of Malay, Chinese and Persian culture.","PeriodicalId":339972,"journal":{"name":"Talenta Conference Series: Local Wisdom, Social, and Arts (LWSA)","volume":"16 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131743157","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}
Randai dalam kehidupan masyarakat Minangkabau merupakan gabungan beberapa jenis kesenian seperti, gerak tari dari pencak silat, musik, teater dan sastra yang ditampilkan dalam satu pertunjukan yang sama. Fungsi pertunjukan randai sebagai seni pertunjukan rakyat, dan dalam perkembangan saat ini randai berfungsi sebagai tarian hiburan. Bagi perantau Minangkabau randai digunakan sebagai salah satu media pendidikan adat istiadat untuk menjaga kelestarian adat istiadat Minangkabau tetap hidup dalam komunitas budaya perantau Minangkabau. Penelitian ini dilakukan di Sanggar Sumarak Anjuang Jalan Paku, Lingkung 3 no.16, Tanah Enam Ratus Marelan Medan. Dipilihnya sanggar Sumarak Anjuang untuk diteliti karena seluruh anggotanya merupakan perantau Minangkabau yang aktif mengembangkan seni budaya dan kesenian Minangkabau termasuk randai. Penelitian menggunakan metode deskriptif kualitatif dengan pendekatan kepustakaan, wawancara, observasi dan dokumentasi. Simpulan penelitian ini, bahwa kesenian randai digunakan oleh sanggar Sumarak Anjuang sebagai media pendidikan adat istiadat Minangkabau dengan menginformasikan pola-pola dan nilai-nilai adat istiadat serta sopan santun melalui kesenian randai kepada masyarakat, terutama bagi komunitas perantau Minangkanau dan masyarakat luas yang bersentuhan dengan kesenian ini. Randai in the life of Minangkabau community is a combination of several types of art such as dance movements from pencak silat, music, theater and literature which are displayed in the same show. The function of the randai show is folk performing arts, and in the current development, randai functioned as an entertainment dance. For Minangkabau Randai migrants, it is used as one of the media for traditional education to preserve Minangkabau customs and exist in the cultural community of Minangkabau migrants. This research was conducted at Sumarak Anjuang Studio in Jalan Paku, Hamlet 3, No.16, Tanah Enam Ratus Marelan, Medan. The Sumarak Anjuang studio was chosen because all of the members are Minangkabau migrants who actively develop Minangkabau arts including randai. The study used a qualitative descriptive method with a library approach, interviews, observation and documentation. The conclusions of this study that art of randai is used by the Sumarak Anjuang Studio as a media for Minangkabau customary education by informing the patterns and custom values and politeness through randai to the community, especially for the migrant community Minangkabau and the wider community in contact with this art.
{"title":"Pelestarian Randai Sebagai Media Pendidikan Adat Istiadat Minangkabau di Sanggar Sumarak Anjuang di Kota Medan","authors":"Arifninetrirosa, Heristina Dewi, Bebas Sembiring","doi":"10.32734/lwsa.v2i2.715","DOIUrl":"https://doi.org/10.32734/lwsa.v2i2.715","url":null,"abstract":"Randai dalam kehidupan masyarakat Minangkabau merupakan gabungan beberapa jenis kesenian seperti, gerak tari dari pencak silat, musik, teater dan sastra yang ditampilkan dalam satu pertunjukan yang sama. Fungsi pertunjukan randai sebagai seni pertunjukan rakyat, dan dalam perkembangan saat ini randai berfungsi sebagai tarian hiburan. Bagi perantau Minangkabau randai digunakan sebagai salah satu media pendidikan adat istiadat untuk menjaga kelestarian adat istiadat Minangkabau tetap hidup dalam komunitas budaya perantau Minangkabau. Penelitian ini dilakukan di Sanggar Sumarak Anjuang Jalan Paku, Lingkung 3 no.16, Tanah Enam Ratus Marelan Medan. Dipilihnya sanggar Sumarak Anjuang untuk diteliti karena seluruh anggotanya merupakan perantau Minangkabau yang aktif mengembangkan seni budaya dan kesenian Minangkabau termasuk randai. Penelitian menggunakan metode deskriptif kualitatif dengan pendekatan kepustakaan, wawancara, observasi dan dokumentasi. Simpulan penelitian ini, bahwa kesenian randai digunakan oleh sanggar Sumarak Anjuang sebagai media pendidikan adat istiadat Minangkabau dengan menginformasikan pola-pola dan nilai-nilai adat istiadat serta sopan santun melalui kesenian randai kepada masyarakat, terutama bagi komunitas perantau Minangkanau dan masyarakat luas yang bersentuhan dengan kesenian ini. \u0000 \u0000Randai in the life of Minangkabau community is a combination of several types of art such as dance movements from pencak silat, music, theater and literature which are displayed in the same show. The function of the randai show is folk performing arts, and in the current development, randai functioned as an entertainment dance. For Minangkabau Randai migrants, it is used as one of the media for traditional education to preserve Minangkabau customs and exist in the cultural community of Minangkabau migrants. This research was conducted at Sumarak Anjuang Studio in Jalan Paku, Hamlet 3, No.16, Tanah Enam Ratus Marelan, Medan. The Sumarak Anjuang studio was chosen because all of the members are Minangkabau migrants who actively develop Minangkabau arts including randai. The study used a qualitative descriptive method with a library approach, interviews, observation and documentation. The conclusions of this study that art of randai is used by the Sumarak Anjuang Studio as a media for Minangkabau customary education by informing the patterns and custom values and politeness through randai to the community, especially for the migrant community Minangkabau and the wider community in contact with this art.","PeriodicalId":339972,"journal":{"name":"Talenta Conference Series: Local Wisdom, Social, and Arts (LWSA)","volume":"39 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128539125","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}
Interferensi dan Integrasi adalah fenomena kebahasaan hasil dari kontak bahasa yang terjadi di Masyarakat. Keadaan masyarakat kota Medan yang multietnis menjadikan fenomena interferensi dan integrasi banyak ditemukan. Di sisi lain, interferensi dan integrasi bahasa juga dapat menjadi cerminan multikulturalisme masyarakat di kota Medan. Makalah ini akan menjelaskan fenomena interferensi dan integrasi secara fonologi, morfologi dan sintaksis dalam masyarakat di kota Medan sebagai cerminan multikulturalisme. Kesimpulannya Interferensi dan Integrasi sebagai fenomena kebahasaan di Kota Medan yang terealisasi secara fonologis, morfologis dan sintaksis merupakan wujud cerminan multikulturalisme berupa sikap saling memahami, menghargai, dan menghormati budaya antar etnik untuk menciptakan kehidupan yang harmonis antara sesama. Interference and integration are linguistic phenomena resulting from language contact that occurs in the Community. The multiethnic condition of Medan city community has made many phenomena of interference and integration found. On the other hand, language interference and integration can also be a reflection of multiculturalism in the city of Medan. This paper will explain phenomena of interference and integration phonologically, morphologically and syntactically in society in Medan as a reflection of multiculturalism. In conclusion, Interference and Integration as language phenomena in Medan, which are realized phonologically, morphologically and syntactically are a reflection of multiculturalism in the form of mutual understanding, and respect for interethnic culture to create a harmonious life between people.
{"title":"Cerminan Multikulturalisme dalam Interferensi dan Integrasi Lintas Bahasa di Kota Medan","authors":"Mhd. Pujiono","doi":"10.32734/lwsa.v2i2.722","DOIUrl":"https://doi.org/10.32734/lwsa.v2i2.722","url":null,"abstract":"Interferensi dan Integrasi adalah fenomena kebahasaan hasil dari kontak bahasa yang terjadi di Masyarakat. Keadaan masyarakat kota Medan yang multietnis menjadikan fenomena interferensi dan integrasi banyak ditemukan. Di sisi lain, interferensi dan integrasi bahasa juga dapat menjadi cerminan multikulturalisme masyarakat di kota Medan. Makalah ini akan menjelaskan fenomena interferensi dan integrasi secara fonologi, morfologi dan sintaksis dalam masyarakat di kota Medan sebagai cerminan multikulturalisme. Kesimpulannya Interferensi dan Integrasi sebagai fenomena kebahasaan di Kota Medan yang terealisasi secara fonologis, morfologis dan sintaksis merupakan wujud cerminan multikulturalisme berupa sikap saling memahami, menghargai, dan menghormati budaya antar etnik untuk menciptakan kehidupan yang harmonis antara sesama. \u0000 \u0000Interference and integration are linguistic phenomena resulting from language contact that occurs in the Community. The multiethnic condition of Medan city community has made many phenomena of interference and integration found. On the other hand, language interference and integration can also be a reflection of multiculturalism in the city of Medan. This paper will explain phenomena of interference and integration phonologically, morphologically and syntactically in society in Medan as a reflection of multiculturalism. In conclusion, Interference and Integration as language phenomena in Medan, which are realized phonologically, morphologically and syntactically are a reflection of multiculturalism in the form of mutual understanding, and respect for interethnic culture to create a harmonious life between people.","PeriodicalId":339972,"journal":{"name":"Talenta Conference Series: Local Wisdom, Social, and Arts (LWSA)","volume":"15 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114311798","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}
AbstractThis aims of this research is to explore the Social Capital, the level of understanding of citizens about Disaster Mitigation in their area and readiness in dealing with it. This research is designed to apply qualitative strategies which are explorative, descriptive and explanative. Data collected by observation, literature study, interview or experiment. It is interesting to note that residents have often watched coverage of various disasters that occur in Indonesia through television, even understanding the great potential of disasters in their region. But based on their low level of Social Capital, it turns out they still lack adequate understanding of Disaster Mitigation in their region. Based on this data, it can be assumed that they only have a low level of preparedness in dealing with it, if a disaster does occur, they will become victims of such a large impact. Even in the event of a small-scale catastrophic event, it turns out that their understanding of Disaster Mitigation is still lacking, starting from the level of disasters, causes, anticipations, or even the consequences that will result. Therefore, a literature study is needed, strengthening a comprehensive understanding of Disaster Mitigation, raising critical awareness, and needing actions that directly involve citizens are urgently needed. The research output is designed in the form of national or international proceedings; national or international speaker certificate; with scale achievements following the stages: literature study, discovery of basic principles that have been formulated, experiments, towards a scientifically feasible model. Penelitian ini bertujuan untuk mengeksplorasi Modal Sosial, tingkat pemahaman warga tentang Mitigasi Bencana di wilayahnya dan kesiapan dalam menghadapinya. Penelitian ini dirancang menerapkan strategi kualitatif yang berjenis eksploratif, deskriptif, dan eksplanatif. Data dikumpulkan dengan observasi, studi pustaka, wawancara atau eksperimen. Menarik untuk diteliti bahwa warga telah sering menonton liputan tentang berbagai bencana yang terjadi di Indonesia melalui tayangan televisi, bahkan memahami potensi besar bencana di wilayahnya. Namun dengan Modal Sosial yang dimilikinya, ternyata mereka masih kurang memiliki pemahaman yang memadai tentang Mitigasi Bencana di wilayahnya. Berdasarkan gambaran tersebut dapat diduga mereka hanya memiliki tingkat kesiapan yang rendah dalam menghadapinya, apabila bencana benar-benar terjadi, mereka akan menjadi korban terdampak yang begitu besar. Bahkan pada saat terjadi kejadian bencana yang berskala kecil sekalipun, ternyata masih kurang pemahaman mereka mengenai Mitigasi Bencana yang jelas mulai dari tataran perihal bencana, faktor penyebab, antisipasi, atau bahkan akibat yang akan ditimbulkannya. Oleh karena itu, diperlukan studi pustaka, penguatan pemahaman Mitigasi Bencana yang komprehensif, peningkatan kesadaran kritis, serta perlu langkah aksi yang langsung melibatkan warga sangat diper
摘要本研究的目的是探讨社会资本、市民对其所在地区的防灾减灾的了解程度和应对准备程度。本研究旨在运用探索性、描述性和解释性的定性策略。通过观察、文献研究、访谈或实验收集的数据。有趣的是，当地居民经常透过电视观看印尼发生各种灾害的报导，甚至了解当地发生灾害的巨大可能性。但由于社会资本水平较低，他们对本地区的减灾认识不足。根据这些数据，可以假设他们在应对灾难方面的准备水平很低，如果灾难真的发生，他们将成为如此大影响的受害者。即使是小规模的灾难性事件，从灾害的程度、原因、预测，甚至后果来看，他们对减灾的理解仍然不足。因此，有必要进行文献研究，加强对减灾的全面认识，提高批判意识，并迫切需要采取直接涉及公民的行动。研究成果以国家或国际论文集的形式设计;国家或国际演说家证书;有规模的成果经过以下阶段:文献研究，发现已经制定的基本原理，实验，走向科学可行的模型。Penelitian ini bertujuan untuk menghaksplorasi Modal social, tingkat pemahaman warga tentang Mitigasi Bencana di wilayahnya dan kesiapan dalam menghaapinya。Penelitian的翻译结果:Penelitian的翻译结果:Penelitian的翻译结果:Penelitian的翻译结果:Penelitian数据来源:邓根天文台，研究数据来源:北京，北京，北京。在印度尼西亚，有一群人在收看电视节目，他们在收看电视节目，他们在收看电视节目，他们在收看电视节目。Namun dengan Modal social yang dimilikinya, ternyata mereka masih kurang memiliki pemahaman yang memadai tenteni Mitigasi Bencana di wilayahnya。Berdasarkan gambaran tersebut dapat diduga mereka hanya memiliki tingkat kesiapan yang rendah dalam menghadapinya, apabila benana benar-benar terjadi, mereka akan menjadi korban terdampak yang begitu besar。bakkan pakada saat terjadi kejadian bencana yang berskala kecil sekalipun, ternyata masih kurang pemahaman mereka mengenai Mitigasi bencana yang jelas mulai dari tataran perihal bencana, faktor penyebab, antisipasi, atau bakan akibat yang akan ditimbulkannya。Oleh karena itu, diperlukan studi pustaka，企鹅和企鹅的主人Mitigasi Bencana yang kom综合，peningkatan kesadaran kritis, serta perlu langkah aksi yang langsung melibatkan warga sangat diperlukan。Luaran penelitian ini dirancangkan berupa publiclikas提供国内和国际服务;国家和国际卫生组织;邓安队长斯卡拉·孟吉库蒂·塔哈潘:研究基础，研究原理，研究模式，研究方法，研究模式，研究方法。
{"title":"Modal Sosial, Mitigasi Bencana dan Tingkat Kesiapan Warga dalam Menghadapinya","authors":"Bagus Haryono","doi":"10.32734/lwsa.v2i1.589","DOIUrl":"https://doi.org/10.32734/lwsa.v2i1.589","url":null,"abstract":"AbstractThis aims of this research is to explore the Social Capital, the level of understanding of citizens about Disaster Mitigation in their area and readiness in dealing with it. This research is designed to apply qualitative strategies which are explorative, descriptive and explanative. Data collected by observation, literature study, interview or experiment. It is interesting to note that residents have often watched coverage of various disasters that occur in Indonesia through television, even understanding the great potential of disasters in their region. But based on their low level of Social Capital, it turns out they still lack adequate understanding of Disaster Mitigation in their region. Based on this data, it can be assumed that they only have a low level of preparedness in dealing with it, if a disaster does occur, they will become victims of such a large impact. Even in the event of a small-scale catastrophic event, it turns out that their understanding of Disaster Mitigation is still lacking, starting from the level of disasters, causes, anticipations, or even the consequences that will result. Therefore, a literature study is needed, strengthening a comprehensive understanding of Disaster Mitigation, raising critical awareness, and needing actions that directly involve citizens are urgently needed. The research output is designed in the form of national or international proceedings; national or international speaker certificate; with scale achievements following the stages: literature study, discovery of basic principles that have been formulated, experiments, towards a scientifically feasible model. \u0000 \u0000Penelitian ini bertujuan untuk mengeksplorasi Modal Sosial, tingkat pemahaman warga tentang Mitigasi Bencana di wilayahnya dan kesiapan dalam menghadapinya. Penelitian ini dirancang menerapkan strategi kualitatif yang berjenis eksploratif, deskriptif, dan eksplanatif. Data dikumpulkan dengan observasi, studi pustaka, wawancara atau eksperimen. Menarik untuk diteliti bahwa warga telah sering menonton liputan tentang berbagai bencana yang terjadi di Indonesia melalui tayangan televisi, bahkan memahami potensi besar bencana di wilayahnya. Namun dengan Modal Sosial yang dimilikinya, ternyata mereka masih kurang memiliki pemahaman yang memadai tentang Mitigasi Bencana di wilayahnya. Berdasarkan gambaran tersebut dapat diduga mereka hanya memiliki tingkat kesiapan yang rendah dalam menghadapinya, apabila bencana benar-benar terjadi, mereka akan menjadi korban terdampak yang begitu besar. Bahkan pada saat terjadi kejadian bencana yang berskala kecil sekalipun, ternyata masih kurang pemahaman mereka mengenai Mitigasi Bencana yang jelas mulai dari tataran perihal bencana, faktor penyebab, antisipasi, atau bahkan akibat yang akan ditimbulkannya. Oleh karena itu, diperlukan studi pustaka, penguatan pemahaman Mitigasi Bencana yang komprehensif, peningkatan kesadaran kritis, serta perlu langkah aksi yang langsung melibatkan warga sangat diper","PeriodicalId":339972,"journal":{"name":"Talenta Conference Series: Local Wisdom, Social, and Arts (LWSA)","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-11-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134076111","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}
AbstractPelestarian warisan or heritage protection for bamboo houses with earthquake resistant needs to be encouraged at a post-disaster resilient movement in West Nusa Tenggara and other tourist islands in eastern Indonesia. The ability to be optimistic, empathy with self-efficacy accompanied by emotion regulation after the earthquake became the main aspect of the resilience of the population in the tourist area to start building bamboo houses as commercial lodging. "Kundun House" is an example of bamboo lodging on the island of Gili Trawangan, which was built in 2017 one year before the Lombok earthquake that occurred on August 5, 2018 which left the island of Gili Trawangan vacated. The psychological resilience of Kundun homeowner as well as the “Batu Bambu Inn” owner to face the earthquake as well as the solid establishment of their lodgings, the two-story lodging building made of bamboo is still intact without damage after the calamity last August. This paper refers to the theory of global village (McLuhan, 1962 and 1994), a concept that encourages people to interact intensely and live in a global space. At the theoretical level, global village terminology often intertwines with "disaster resilience" that reveals livelihoods after the earthquake in Lombok to the surrounding islands including Gili Trawangan which results in damage to school buildings, housing, roads and market infrastructure and also leaves trauma for residents and island tourism entrepreneurs (Gili Trawangan is only 15 square kilometres wide) as well as the island of Lombok. The trauma experienced by the residents of Gili Trawangan shows the need for a sturdy bamboo house model and can be used as a modeling for commercial lodging houses. The potential for more development of earthquake-resistant bamboo houses prototypes of Kundun house are now offered to be developed in the island of Sumba which on the 31st of January 2019 was also rocked by an earthquake. The movement of the bamboo lodging houses in tourist areas should be a reconstruction of the mass bamboo planting ecology as part of the protection of Indonesia's cultural heritage which is famous for its traditional houses that have been tested for earthquake resistance. Heritage protection (pelestarian warisan) rumah bambu tahan gempa bumi perlu digalakkan sebagai gerakan resilien pasca bencana di Nusa Tenggara Barat dan pulau wisata lain di timur Indonesia. Kemampuan untuk optimis, empati dengan efikasi diri yang disertai dengan regulasi emosi pasca gempa menjadi aspek utama daya lentur penduduk kawasan wisata untuk mulai membangun rumah bambu sebagai penginapan komersial. “Rumah Kundun” menjadi contoh penginapan dari bambu di pulau Gili Trawangan yang dibangun tahun 2017 satu tahun sebelum gempa Lombok yang terjadi tanggal 5 Agustus 2018 yang menyebabkan pulau Gili Trawangan dikosongkan. Kekuatan psikologis resilien pemilik rumah Kundun dan juga penginapan “Batu Bambu” menghadapi gempa serta kokoh berdirinya pengin
【摘要】在印尼东部的西努沙登加拉岛和其他旅游岛屿，需要在灾后恢复运动中鼓励对具有抗震能力的竹屋进行遗产保护。乐观、共情、自我效能感以及震后情绪调节能力成为旅游区居民开始建竹屋作为商业住宿的适韧性的主要方面。“Kundun House”是吉利特拉旺安岛上的竹屋，建于2018年8月5日龙目岛地震发生前一年的2017年，导致吉利特拉旺安岛空置。Kundun房主和“Batu Bambu客栈”业主面对地震的心理弹性以及他们牢固的住宿设施，去年8月的灾难后，两层竹制住宿大楼仍然完好无损。本文引用了地球村理论(McLuhan, 1962 and 1994)，这个概念鼓励人们在一个全球空间中密切互动。在理论层面上，地球村术语通常与“灾难恢复力”交织在一起，它揭示了龙目岛地震后周边岛屿的生计，包括Gili Trawangan，这导致学校建筑、住房、道路和市场基础设施遭到破坏，也给居民和岛屿旅游企业家留下了创伤(Gili Trawangan只有15平方公里宽)以及龙目岛。Gili Trawangan居民所经历的创伤表明需要一个坚固的竹屋模型，可以用作商业住宿房屋的模型。在2019年1月31日也发生了地震的Sumba岛，现在提供了更多开发抗震竹屋的潜力。旅游区竹宿的运动应该是对大规模竹子种植生态的重建，作为印度尼西亚文化遗产保护的一部分，印度尼西亚的传统房屋以其抗震测试而闻名。遗产保护(巴勒斯坦warisan) rumah bambu tahan genpa bumi perlu digalakkan sebagai gerakan resilien pasca bencana di Nusa Tenggara Barat dan pulau wisata lain di timur Indonesia。Kemampuan untuk optimis, empati dengan efikasi dii yang, diseri dengan regulas, emosi pasca, genpa, menjadi, asama, daya, kawasan, wisata, untuk, mulai，成员，umah, bambu, sebagai penginapan，商业。“Rumah Kundun”，“Rumah Kundun”，“Rumah Kundun”，“Rumah Kundun”，“Rumah Kundun”，“Rumah Kundun”，“龙目岛”，“龙目岛”，“龙目岛”，“龙目岛”，“龙目岛”，“龙目岛”。Kekuatan心理学弹性，pemilik rumah Kundun dan juga penginapan“Batu Bambu”，menghadapi genpa serta kokoh berdirinya penginapan, mereka yang bangunan penginapannya berlantai dua terbuat dari Bambu masih与tanpa kerusakan pasca genpa bumi susulan setelah Agustus lalu。图里桑·尼·梅努朱克(麦克卢汉，1962年至1994年)，杨·门多隆·玛斯拉卡特·乌图克(音译)。在龙目岛上，我们可以看到，在龙目岛的基础设施建设上，我们可以看到，在龙目岛的基础设施建设上，我们可以看到，在龙目岛的基础设施建设上，我们可以看到，在龙目岛的基础设施建设上，我们可以看到，在龙目岛的基础设施建设上，我们可以看到，在龙目岛的基础设施建设上，我们可以看到，在龙目岛的基础设施建设上，我们可以看到，在龙目岛的基础设施建设上，我们可以看到，在龙目岛的基础设施建设上，我们可以看到，在龙目岛的基础设施建设上，我们可以看到，在龙目岛的基础设施建设上，我们可以看到，在龙目岛的基础设施建设上，我们可以看到，在龙目岛的基础设施建设上，我们可以看到。创伤yang dialami penduduk Gili Trawangan ini成员lihatkan perlunya模型rumah bambu yang kokoh dan dapat menjadi percontohan sebagai rumah penginapan商业。ponsipengembangan rumah bambu tahan genpa原型dari rumah Kundun kini ditawarkan untuk dikembangkan di pulau Sumba yang pada tanggal 2019年1月31日lalu juga digunang genpa bumi。Gerakan resiliansi名叫penginapan bambu di kawasan wisata hendaknya menjadi rekonstruksi ekologi penanaman地块bambu sebagai bagian达里语proteksi warisan budaya印尼杨terkenal dengan名叫杨adatnya telah teruji提拉gempa。
{"title":"Gerakan Resiliensi Rumah Penginapan Bambu Tahan Gempa di Pulau Wisata Timur Indonesia","authors":"Nazrina Zuryani","doi":"10.32734/lwsa.v2i1.616","DOIUrl":"https://doi.org/10.32734/lwsa.v2i1.616","url":null,"abstract":"AbstractPelestarian warisan or heritage protection for bamboo houses with earthquake resistant needs to be encouraged at a post-disaster resilient movement in West Nusa Tenggara and other tourist islands in eastern Indonesia. The ability to be optimistic, empathy with self-efficacy accompanied by emotion regulation after the earthquake became the main aspect of the resilience of the population in the tourist area to start building bamboo houses as commercial lodging. \"Kundun House\" is an example of bamboo lodging on the island of Gili Trawangan, which was built in 2017 one year before the Lombok earthquake that occurred on August 5, 2018 which left the island of Gili Trawangan vacated. The psychological resilience of Kundun homeowner as well as the “Batu Bambu Inn” owner to face the earthquake as well as the solid establishment of their lodgings, the two-story lodging building made of bamboo is still intact without damage after the calamity last August. This paper refers to the theory of global village (McLuhan, 1962 and 1994), a concept that encourages people to interact intensely and live in a global space. At the theoretical level, global village terminology often intertwines with \"disaster resilience\" that reveals livelihoods after the earthquake in Lombok to the surrounding islands including Gili Trawangan which results in damage to school buildings, housing, roads and market infrastructure and also leaves trauma for residents and island tourism entrepreneurs (Gili Trawangan is only 15 square kilometres wide) as well as the island of Lombok. The trauma experienced by the residents of Gili Trawangan shows the need for a sturdy bamboo house model and can be used as a modeling for commercial lodging houses. The potential for more development of earthquake-resistant bamboo houses prototypes of Kundun house are now offered to be developed in the island of Sumba which on the 31st of January 2019 was also rocked by an earthquake. The movement of the bamboo lodging houses in tourist areas should be a reconstruction of the mass bamboo planting ecology as part of the protection of Indonesia's cultural heritage which is famous for its traditional houses that have been tested for earthquake resistance. \u0000 \u0000Heritage protection (pelestarian warisan) rumah bambu tahan gempa bumi perlu digalakkan sebagai gerakan resilien pasca bencana di Nusa Tenggara Barat dan pulau wisata lain di timur Indonesia. Kemampuan untuk optimis, empati dengan efikasi diri yang disertai dengan regulasi emosi pasca gempa menjadi aspek utama daya lentur penduduk kawasan wisata untuk mulai membangun rumah bambu sebagai penginapan komersial. “Rumah Kundun” menjadi contoh penginapan dari bambu di pulau Gili Trawangan yang dibangun tahun 2017 satu tahun sebelum gempa Lombok yang terjadi tanggal 5 Agustus 2018 yang menyebabkan pulau Gili Trawangan dikosongkan. Kekuatan psikologis resilien pemilik rumah Kundun dan juga penginapan “Batu Bambu” menghadapi gempa serta kokoh berdirinya pengin","PeriodicalId":339972,"journal":{"name":"Talenta Conference Series: Local Wisdom, Social, and Arts (LWSA)","volume":"114 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-11-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124552818","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}
AbstractThis research is related to the local wisdom of the Tengger community in disaster prevention. This research uses a qualitative approach. Data was collected through observation and in-depth interviews, and processed descriptively-analytically. The research objectives are to (1) describe and analyze marital traditions in the Tengger community; (2) describe and analyze disaster mitigation contained in the marriage tradition in the Tengger community. The results showed that: (1) The Tengger Community had already carried out a form of sociological marriage, which in fact was also an ecological marriage. Sociologically in the marriage two human children meet to establish a new family. But here also met the economic capital of the new family, in the form of moor plots (the local community calls the term tegil, as a legacy from their respective families; (2) Social marriage in the Tengger community, which is also in the form of ecological marriage, is a form of wisdom in local communities in facing the potential risks of natural and social disasters.In the Tengger vegetable farming community, the risk of crop failure is caused by two natural disasters: landslides, due to the sharp slope of the land and the ash of the Semeru and Bromo volcanoes. time and can overwrite existing moor plots Ownership of plots that become diverse and randomly distributed in agricultural areas as a result of the Ecological Marriage, becomes a catalyst for them so as not to fail miserably in farming, because not all of the tegal areas they have been struck down by disaster. Penelitian ini terkait kearifan lokal komunitas Tengger dalam pencegahan bencana. Penelitian ini menggunakan pendekatan kualitatif. Data dikumpulkan melalui metode observasi dan wawancara mendalam, serta diolah secara deskriptif-analitik. Tujuan penelitian adalah untuk (1) mendeskripsikan dan menganalisis tradisi perkawinan pada komunitas Tengger; (2) mendeskripsikan dan menganalisis mitigasi bencana yang terekandung dalam tradisi perkawinan pada komunitas Tengger. Hasil penelitian menunjukkan bahwa: (1) Komunitas Tengger sudah melaksanakan bentuk perkawinan sosiologis, yang sesungguhnya adalah juga perkawinan ekologis. Secara sosiologis dalam perkawinan tersebut dua anak manusia bertemu untuk mendirikan sebuah keluarga baru. Namun disini juga bertemu modal ekonomi dari keluarga baru tersebut, berupa petak-petak tegalan (komunitas setempat menyebut dengan istilah tegil, sebagai warisan dari keluarga masing-masing; (2) Perkawinan sosial pada komunitas Tengger, yang juga berupa perkawinan ekologis, adalah bentuk kearifan lokal mereka dalam menghadapi resiko bencana alam dan sosial yang berpotensi terjadi. Pada komunitas petani sayur Tengger, resiko kegagalan panen disebabkan dua bencana alam: longsor, karena tingkat kemiringan lahan yang tajam dan abu gunung berapi Semeru dan Bromo. Kedua resiko bencana itu bisa datang setiap waktu dan bisa menimpa petak-petak tegalan yang ada. Kepemilikan petak-pe
摘要本研究涉及腾格里社区在防灾方面的地方智慧。本研究采用定性方法。通过观察和深度访谈收集数据，并进行描述性分析处理。研究目的是:(1)描述和分析腾格里社区的婚姻传统;(2)描述和分析腾格里族婚姻传统中所包含的减灾内容。结果表明:(1)腾格里社区已经实行了一种社会婚姻形式，实际上也是一种生态婚姻。从社会学的角度来看，在婚姻中，两个人类的孩子相遇，建立了一个新的家庭。但这里也有新家庭的经济资本，以沼地的形式出现(当地社区称之为tegil，作为各自家庭的遗产;(2)腾格里社区的社会婚姻，也是生态婚姻的形式，是当地社区在面对自然和社会灾害潜在风险时的一种智慧形式。在腾格里蔬菜种植社区，作物歉收的风险是由两种自然灾害造成的:由于土地的陡坡和塞默鲁火山和布罗莫火山的火山灰造成的山体滑坡。由于生态婚姻，土地的所有权在农业地区变得多样化和随机分布，成为他们的催化剂，使他们不会在农业中惨败，因为并非所有的合法地区都遭到了灾难的打击。Penelitian ini terkait kearifan当地的komunitas Tengger dalam penegahan ben加纳。Penelitian ini menggunakan pendekatan qualitati。数据的双重普普性和多重普普性是一种观测方法，是一种分析方法。(1)中国农业农业发展与发展(1);(2)中国经济的发展与发展，中国经济的发展与发展，中国经济的发展。Hasil penelitian menunjukkan bahwa:(1) Komunitas Tengger sudah melaksanakan bentuk perkawinan社会学，yang sesungguhnya adalah juga perkawinan生态学。四川大学生理学系的dalam perkawinan博士说:“我认为这是一个很好的例子。”Namun disini juga bertemu modal ekonomi dari keluarga baru tersebut, berupa petake -petak tegalan (komunitas setemat menyebut dengan istilah tegil, sebagai warisan dari keluarga masing-masing);(2) Perkawinan social pada komunitas Tengger, yang juga berupa Perkawinan ekologi, adalah bentuk kearifan local mereka dalam menghadapi resiko bencana alam和social yang berpotensi terjadi。我们的祖国，我们的祖国，我们的祖国，我们的祖国，我们的祖国，我们的祖国，我们的祖国，我们的祖国，我们的祖国。Kedua resiko bencani bisa datang setiap waktu dan bisa menimpa petak-petak tegalan yang ada。Kepemilikan petak-petak yang menjadi beragam danterdistribusi secara acak di areal pertanian akibat dari Perkawinan Ekologis tersebut, menjadi catalisator bagi mereka agar tidak sampai gagal total dalam bertani, karena tidak seluruh areal gal yang mereka miliki tertimpa benana。
{"title":"Perkawinan Ekologis: Kearifan Lokal Mitigasi Bencana Pada Komunitas Tengger","authors":"Nur Hadi","doi":"10.32734/lwsa.v2i1.617","DOIUrl":"https://doi.org/10.32734/lwsa.v2i1.617","url":null,"abstract":"AbstractThis research is related to the local wisdom of the Tengger community in disaster prevention. This research uses a qualitative approach. Data was collected through observation and in-depth interviews, and processed descriptively-analytically. The research objectives are to (1) describe and analyze marital traditions in the Tengger community; (2) describe and analyze disaster mitigation contained in the marriage tradition in the Tengger community. The results showed that: (1) The Tengger Community had already carried out a form of sociological marriage, which in fact was also an ecological marriage. Sociologically in the marriage two human children meet to establish a new family. But here also met the economic capital of the new family, in the form of moor plots (the local community calls the term tegil, as a legacy from their respective families; (2) Social marriage in the Tengger community, which is also in the form of ecological marriage, is a form of wisdom in local communities in facing the potential risks of natural and social disasters.In the Tengger vegetable farming community, the risk of crop failure is caused by two natural disasters: landslides, due to the sharp slope of the land and the ash of the Semeru and Bromo volcanoes. time and can overwrite existing moor plots Ownership of plots that become diverse and randomly distributed in agricultural areas as a result of the Ecological Marriage, becomes a catalyst for them so as not to fail miserably in farming, because not all of the tegal areas they have been struck down by disaster. \u0000 \u0000Penelitian ini terkait kearifan lokal komunitas Tengger dalam pencegahan bencana. Penelitian ini menggunakan pendekatan kualitatif. Data dikumpulkan melalui metode observasi dan wawancara mendalam, serta diolah secara deskriptif-analitik. Tujuan penelitian adalah untuk (1) mendeskripsikan dan menganalisis tradisi perkawinan pada komunitas Tengger; (2) mendeskripsikan dan menganalisis mitigasi bencana yang terekandung dalam tradisi perkawinan pada komunitas Tengger. Hasil penelitian menunjukkan bahwa: (1) Komunitas Tengger sudah melaksanakan bentuk perkawinan sosiologis, yang sesungguhnya adalah juga perkawinan ekologis. Secara sosiologis dalam perkawinan tersebut dua anak manusia bertemu untuk mendirikan sebuah keluarga baru. Namun disini juga bertemu modal ekonomi dari keluarga baru tersebut, berupa petak-petak tegalan (komunitas setempat menyebut dengan istilah tegil, sebagai warisan dari keluarga masing-masing; (2) Perkawinan sosial pada komunitas Tengger, yang juga berupa perkawinan ekologis, adalah bentuk kearifan lokal mereka dalam menghadapi resiko bencana alam dan sosial yang berpotensi terjadi. Pada komunitas petani sayur Tengger, resiko kegagalan panen disebabkan dua bencana alam: longsor, karena tingkat kemiringan lahan yang tajam dan abu gunung berapi Semeru dan Bromo. Kedua resiko bencana itu bisa datang setiap waktu dan bisa menimpa petak-petak tegalan yang ada. Kepemilikan petak-pe","PeriodicalId":339972,"journal":{"name":"Talenta Conference Series: Local Wisdom, Social, and Arts (LWSA)","volume":"19 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-11-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126725451","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}
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