scholarly journals STRATEGI KOMUNIKASI KIAI PESANTREN DARUL FALAH DALAM PERUBAHAN BUDAYA MERARIQ NYONGKOLAN (Studi Kasus Pada Masyarakat Suku Sasak Sekitar Pesantren Darul Falah Lombok Nusa Tenggara Barat)

2019 ◽  
Vol 3 (1) ◽  
Author(s):  
Muhamad Arifin ◽  
Akhmad Muadin ◽  
Agus Salim Salabi

The aim of this paper is to explain the strategy applied by the Kyai to transform the traditional marriage ceremony of Merariq/Nyongkolan among the sasak people of Lombok into becoming more shari’a friendly tradition. The kiai's communication strategy in changing the tradition of merariq nyongkolan in Sasak Lombok tribal community are: First, kiai as the leader of Pesantren Darul Falah Mataram communicates with the community of Sasak Lombok by using preaching method, bilḥikmah (wise). Second, kiai foster the harmonious relations with internal public and also external public. The kiai utilizes the graduates of Darul Falah to convey the kiai's messages and missions to the community through the majlīs ta’līm or pesantren, Madrasah Diniyah, muṣallā, and the mosques which is led by them. Third, the kiai uses non-verbal communication through a social approach to the community by attending to the celebration's routine such as 'aqīqah, diba’an, marriage celebration, maulīd an-nabiy, death, and other religious events its held in private homes or in mosques and muṣallā. Fourth, the kiai uses communication by using forms of threats to the community, especially the to the gradutes of Pesantren Darul Falah, who if they invite the kiai to the merariq nyongkolan event but still using kecimol music then the kyai will not be present in that event. But, when the community use Islamic music such as rebana, marawis, and with a series of activities those are not contrary to the shari'ah, the kiai will be happy to attend the invitation.Keywords: Communication strategy, cultural change, Merariq Nyongkolan

2018 ◽  
Vol 2 (1) ◽  
pp. 258
Author(s):  
Febri Vive Kananda ◽  
. Relin D.E ◽  
I Made Wika

<p><em>Hinduism believes in the existence of four phases of life to be traversed by the so-called Chess Dormitory. The four phases of human development are Brahmacari, Grehasta, Wanaprasta, and Bhiksuka (Sanyasin). Of the four phases, marriage is included in the stage of development of life, the second human being (Grehasta). In Javanese traditional marriage contains many values that are poured in the symbols, one of which is used like the Kembar Mayang. All ceremonial facilities in Java still use the standard or rules in the Javanese tradition that still apply and is a local religious belief. However, people's understanding of the ceremonial facilities is still lacking. This research is a qualitative research which in collecting data, researcher use observation technique, interview, document study and literature study.</em></p><p><em>From this research, </em><em>t</em><em>he process of marriage ceremony of Hindu people in Sidorejo village in general starts from</em><em> lamaran, pasang </em><em>tarub, selamatan, inauguration of husband and wife, bridal meeting (nemokake manten), and the peak is marked with marriage party and continued with ceremony sepasaran.</em><em> </em><em>Upacara marriage of Hindu have function (1) preserving Javanese tradition as a form of preservation of ancestral traditions that have been carried out for generations, (2) religious function (3) social function. The theological significance embodied in the Hindu marriage ceremony in Sidorejo Village is as early as entering the life of grhasta, the cleansing of the spirits of the ancestors, obtaining the suputra and surely embodying a happy family of birth and mind (sukinah).</em></p><p><em> </em></p>


Author(s):  
Julia B. Corbett ◽  
Brett Clark

The communication strategy of simply sharing more scientific information has not effectively engaged and connected people to climate change in ways that facilitate understanding and encourage action. In part, this is because climate change is a so-called wicked problem, given that it is socially complex, has many interdependencies, and lacks simple solutions. For many people, climate change is generally seen as something abstract and distant—something that they know about, but do not “feel.” The arts and humanities can play an important role in disrupting the social and cultural worldviews that filter climate information and separate the public from the reality of climate change. Whether it is the visual arts, dance, theater, literature, comedy, or film, the arts and humanities present engaging stories, corporally sensed and felt experiences, awareness of interdependency with the world, emotional meanings, and connection with place. Climate stories, especially those based on lived experiences, offer distinct ways to engage a variety of senses. They allow the “invisibility” of climate change to be seen, felt, and imagined in the past, present, and future. They connect global issues to conditions close to home and create space to grieve and experience loss. They encourage critical reflection of existing social structures and cultural and moral norms, thus facilitating engagement beyond the individual level. The arts and humanities hold great potential to help spur necessary social and cultural change, but research is needed on their reach and efficacy.


Jurnal Socius ◽  
2014 ◽  
Vol 3 (1) ◽  
Author(s):  
Norlela Norlela

Bereng Bengkel Village is the village that still holds Dayak Ngaju culture. In the other hand, implementation of Lawang Sekepeng in every marriage ceremony in the middle of modern civilization in which this tradition it self is very rarely used. Therefor, the purposes study was the description of Lawang Sekepeng which is still sustained by the community Bereng Bengkel. This study used a qualitative method which aimed was to obtain more complete data, more depth, credible and meaningful so that the research objectives can be achieved. The result found that (1) the concept of Lawang Sekepeng implemented by Dayak Ngaju community at weddings in Bereng Bengkel has slight differences and similarities with the original concept applied by the real Dayak Ngaju community (Kaharingan). Additionally, cultural change in Bereng Bengkel was also motivated by acculturation, assimilation and cultural diffusion.Keywords: Lawang Sekepeng and marriage ceremony


2021 ◽  
Vol 44 (1) ◽  
pp. 29-39
Author(s):  
Adomas Vincas Rakšnys ◽  
Deimantė Žilinskienė

Relevance and problem of the topic. Global product and service innovations are driving changes in consumer behavior. Business organizations try to apply a variety of marketing strategies to take into account changing consumer values and behaviors, to form new relationships and emotional experiences for their clientele (Cova, Dalli, 2009, p. 315; Sanz-Marcos, 2020, p. 473). Retrospectively, modernized society was dominated by developed and stable social structures and hierarchies, while postmodern society was dominated by social networks of micro-groups, in which individuals establish strong emotional connections and attitudes toward life. In order to ensure effective attraction of new customers and loyalty of existing customers in a postmodern society, business organizations should take into account and acess cultural change, societal fragmentation, and declining social connections. Renewing these social connections in the form of a consumer tribe in connection with the consumption of a product or service is a marketing opportunity and necessity. The concept of tribal marketing in the context of marketing application is related to the recurring quasi-archaic values of consumers: group identity, religiosity, syncretism, group narcissism (Necualaesei, 2017, pp. 122–125; Pinto de Lima, Brito, 2012, p. 293; Cova, Cova, 2002, p. 4). The reintegration of these values in the new conditions is extremely important, especially emphasizing the long-term tendencies of social rationalization of society in many spheres of life, the importance of qualitative indicators in the modernist period. In postmodern society, there is a growing impulse to distance oneself from rational forms of life and return to a natural or primitive state, and this need can be exploited through tribal marketing, when analyzing tribal communities in surfing, where marketing ideals become freedom, simplicity, escape from everyday life and strong impressions. (Canniford, Shankar, 2011, p. 35–46). Other significant tribes such as the Goths, (Cova, Dalli, 2009, p. 323), Harley-Davidson motorcyclists, pipe collectors, and smokers can also be mentioned (Pace et al., 2011, pp. 314-320). V. Badrinarayanan, et. al., is of the opinion that communities of various online games can also be assigned to tribes (Barnes and Mattsson, 2016, p. 98).The problem analyzed in this article can be defined by the following questions: What promotes the formation of tribal marketing and what are the specifics of its application? What are the differences between tribal marketing and traditional marketing? How virtual tribe could formed?The object of the article is the development of tribal marketing and application possibilitiesThe aim of the article is to find out the development and application possibilities of tribal marketing in the postmodern society.Tasks: 1) to theoretically define the concept and essential principles of tribal marketing; 2) to reveal the cultural origins of tribal marketing and the reasons for its formation; 3) to identify the essential differences of tribal marketing in comparison with traditional marketing tools; 4) to reveal the changes related to the transition to the formation of virtual tribes.Methods: methods of analysis, synthesis, generalization and comparative analysis of scientific literature. An analysis of the scientific literature has revealed that tribal marketing is a theory that focuses on specific subcultures, and specific products or services become cult objects and emblems that represent belonging to these subcultures, encouraging individual consumption behavior. Tribal subcultures are characterized by strong emotional ties and experiences, common interests, and specific activities. These individuals exist in a peculiar subculture characterized by peculiar myths, values, rituals, language, and hierarchy. It is important to understand that individuals can belong to several tribes at the same time, and tribes are not limited by physical boundaries. The cultural origins of tribal marketing are related to the fragmented and individualized state of postmodern society and the need to reconstruct social ties. In postmodern society, the reintegration of archaic relations takes place under new conditions. The structure of tribal marketing integrates cultural aspects, linking them with the sentiments of primitive society, nostalgia for naturalness, the need for a closer social relationship with the group.However, with the changing technological environment and socio - cultural changes, the formation of tribes is moving into a virtual space. Technological changes have led to the formation of virtual tribes. In a virtual space, individuals and their groups can share the same emotions, opinions, information about a brand, product, or service. Technological change has made it possible for individuals from all over the world to find a group or groups united by common cultural elements. The essential criteria of a virtual tribe are that the tribe has a collective consciousness, rituals and traditions, duties, a sense of commitment to both the whole tribal community and its members. When analyzing virtual tribes, it is useful to rely on the 8E model, as it covers a systematic perspective in assessing the structure and functioning of virtual tribes. The processes of creating new social connections and forms are intensified by modern technologies. Users can interact with each other, regardless of territorial barriers, share information, form virtual tribes (Pinto de Lima, Brito, 2012, pp. 291– 292). It is becoming more important for business organizations not only to take advantage of traditional tribal marketing opportunities, but also to adapt to the opportunities provided by virtual space. However, the topic of tribal marketing is poorly researched in Lithuania.


2020 ◽  
Vol 3 (2) ◽  
pp. 72
Author(s):  
Sella Tri Komala ◽  
Supriyanti Supriyanti ◽  
Rina Martiara

Preservation of Andun Dance in South Bengkulu. Andun dance is one of the dances of South Bengkulu’s people, which is currently less popular. This dance is a form of cultural and traditional art in South Bengkulu that still exists and has Islam and traditional nuance. In a marriage ceremony, for example, this dance is performed for seven days and seven nights. For those with a modern view, the Andun dance is a series of long and tiring processions and should be abandoned or modified. However, because it has become a custom and tradition, most people still carry out this long procession until now, even though it requires a lot of time and money. Andun dance is now less attractive because there are so many foreign cultures that enter South Bengkulu people, especially its young people. Andun dance is also getting worse because the places to express this dance are decreasing in number. For example, South Bengkulu people’s traditional marriage rituals are usually held for seven days and seven nights. Still, at present, the practices held are not carried out that long. Andun dance, which is currently experiencing ups and downs, has not been able to regrow the community’s interest and youth. This research focuses on how the efforts to preserve the Andun Dance in the people of South Bengkulu. One of the efforts made by the government is to carry out the Andun dance festival. In several leading schools, Andun dance is taught as extracurricular activities. The efforts made by the community regarding the preservation of the Andun dance are deliberating so that the Andun dance can be performed by the middle to lower class communities. Besides, artists also carry out preservation efforts by providing guidance or training for Andun dance to their students.Keywords: preservation; Andun dance; South Bengkulu


2020 ◽  
Vol 9 (1) ◽  
pp. 35
Author(s):  
NFN Pranowo ◽  
Winci Frdaus

This research is an interpretive reflective research with ethnopragmatic symbolic study theory. The source of the research data was taken from the documents of two makeup artists from Yogyakata, namely the makeup dresser Lisandra and the makeup dresser Hj. Rochayati. The research data are in the form of Javanese traditional wedding document of Yogyakarta style. The data collection technique is in the form of observation of photo documentation to obtain data in the form of a marriage ceremony sequence that uses verbal and nonverbal language from preparation to the end. The data analysis technique is interpretive reflective. The concrete steps of data analysis are (a) identifying documents, (b) classifying the sequences of marriages, and (c) interpreting each stage of the ceremony. The objectives of the research are (1) to describe the form of nonverbal language in traditional marriage ceremonies, and (2) to describe the non-verbal symbolic meaning of non-verbal language in marriage ceremonies. The findings of the research are that (a) the form of Yogyakarta-style traditional wedding events there are 15 stages, ranging from paningsetan to reception, and (b) ethnopragmatic symbolic meaning in general in the form of prayer requests so that what is desired can be realized.AbstrakPenelitian ini merupakan penelitian reflektif interpretatif dengan teori kajian simbolik etnopragmatik. Sumber data penelitian diambil dari dokumen dua orang juru rias dari Yogyakata, yaitu rias pengantin Lisandra dan rias penantin Hj. Rochayati (nama disamarkan). Data penelitian berupa dokumen foto perkawinan adat Jawa gaya Yogyakarta. Teknik pengumpulan data berupa observasi dokumentasi foto untuk mendapatkan data berupa urutan upacara perkawinan yang menggunakan bahasa verbal dan bahasa nonverbal dari persiapan sampai dengan akhir. Teknik analisis data dilakukan secara reflektif interpretatif. Langkah konkret analisis data adalah (a) mengidentifikasi dokumen, (b) mengklasifikasi urut-urutan acara perkawinan, dan (c) menginterpretasi tiap tahapan upacara. Tujuan penelitiannya adalah (1) mendeskripsikan wujud bahasa nonverbal dalam upacara adat perkawinan, dan (2) mendeskripsikan makna simbolik etnopragmatik bahasa nonverbal dalam upacara adat perkawinan. Temuan hasil penelitian adalah bahwa (a) wujud acara adat perkawinan gaya Yogyakarta terdapat 15 tahapan, mulai dari paningsetan sampai dengan resepsi, dan (b) makna simbolik etnopragmatik pada umumnya berupa doa permohonan agar apa yang diinginkan dapat terwujud.


2015 ◽  
Vol 18 (1) ◽  
pp. 43-56
Author(s):  
Nova Yohana ◽  
Kurnia Husmiwati

Basiacuang verbal tradition in the traditional marriage ceremony in the Kampar Malay speech community in Kuok village, Kuok Subdistrict, Kampar District in Riau province, is a part of the customs and traditions inherited from ancestors. This tradition is organized as a performance, and it has a social function in the Kampar Malay community. The problem in this research is how the rules of communicative interaction of basiacuang verbal tradition in the Malay Riau marriage ceremony. This study is purposed to determine the linguistic rules, interaction rules, and cultural norms in performance of basiacuang verbal tradition in the traditional marriage ceremony of Malay Kampar custom. The method used is a qualitative method to ethnography approach of communication. Data were collected through observation, interviews, and documentation. The results of this study showed that the linguistic rules of Basiacuang verbal tradition prioritize the beauty of language usage that conveyed by the speaker. Whether the interaction rules of speech in basiacuang tradition, success or fail depending on the ability and the fluency of the speaker in applying the value. Culture rules in basiacuang is in which every utterance contains of proverbs and rhymes that have a philosophical meaning, values and norms in the Kampar Malay life community.


2018 ◽  
Vol 7 (1) ◽  
Author(s):  
Juswandi Juswandi

AbstrakPenelitian ini berjudul “Upacara Aadat Perkawinan Masuarakat Kecamatan Rumbai Pekanbaru Provinsi Riau” Tujuan penelitianiniadalah mengetahui dan tata cara upacara adat perkawinan.penelitian ini berlokasi di Kecamatan Rumbai Provinsi Riau. Penelitian ini menggunakan metode kualitatif dan deskriptif dengan cara pendekatan wawancara dan di rekam kemudian di catat. Setiap suku dan etnik setiap suku dan bangsa memiliki adat dan tradisi yang berbeda-beda, hal ini terlihat ketika adat pernikahan khususnya di Kecamatan Rumbai Pekanbaru mulai dari persiapan pernikahan sampaike pelaminan.Kata kunci : Upacara PerkawinanAbstrackThe litle of the resarch is traditional marriage for the society in the districk of rumbai-pekanbaru. The aims of the resarch are to investigate, analyze And documenting the procedures of traditional marriage ceremony this area.the research is located in the districk of rumbai-pekanbaru. In analyzing this research, the writer applies a descriptive qualtative method in wich the result of the analyzis will be descrobed clearly. The data was taken by using interview, records and notes,the result shown that every tribe and ethnic has different customs and traditions. This can be seen at the time of the marriage process especially in the districk of rumbai-pekanbaru starting from marriage preparation until wedding ceremony.Keywords: traditional marriage cermony, customs and traditions


2018 ◽  
Vol 6 (1) ◽  
Author(s):  
Juswandi Juswandi

ABSTRAKPenelitian ini berjudul “Upacara Adat Perkawinan Masyarakat Kecamatan Rumbai Pekanbaru Provinsi Riau” Tujuan penelitian ini adalah mengetahui dan tata cara upacara adat perkawinan. Seting berlokasi di Kecamatan Rumbai Provinsi Riau. Penelitian ini menggunakan metode kualitatif dan deskriptif  dengan cara pendekatan wawancara dan di rekam kemudian di catat. Setiap suku dan etnik setiap suku dan bangsa memiliki adat dan tradisi yang berbeda-beda, hal ini terlihat ketika adat pernikahan khususnya di Kecamatan Rumbai Pekanbaru mulai dari persiapan pernikahan sampaike pelaminan.Kata kunci : tradisi nikah, masyarakat RumbaiAbstractThe litle of the resarch is traditional marriage for the society in the districk of rumbai-Pekanbaru. The aims of the research are to investigate, analyze and documenting the procedures of traditional marriage ceremony this area. The research is located in the districk of rumbai-pekanbaru. In analyzing this research, the writer applies a descriptive qualtative method in wich the result of the analyzis will be descrobed clearly. The data was taken by using interview, records and notes,the result shown that every tribe and ethnic has different customs and traditions. This can be seen at the time of the marriage process especially in the districk of Rumbai-Pekanbaru starting from marriage preparation until wedding ceremony.Keywords: traditional marriage cermony, customs and traditions


2021 ◽  
Vol 6 (43) ◽  
pp. 13-29
Author(s):  
Megawati Soekarno ◽  
Irma Wani Othman ◽  
Ameiruel Azwan Ab Aziz ◽  
Nik Zaitun Nik Mohamed

Communication strategies include the use of nonverbal or paralinguistic communication strategies such as the use of mime, gestures, facial expressions and eye contact as well as the use of pauses for emphatic expressions could be assimilated. Communication strategies also include the use of verbal communication strategies which need to be learned and developed. One of the verbal communication strategies is a Malaysian classified variety, topic fronting. The issue is that, despite being an achievement communication strategy, topic fronting does not abide by the English language grammatical rule. Thus, a high use of this strategy among ESL learners might affect them adversely especially in academic discourse. This study looked into this strategy among the TESL trainees in two universities from two states in Malaysia. The findings obtained from their focus group discussions (FGD) identified the utilisation of topic fronting in online interactions and methods of overcoming it as well as the inculcation of suitable communication strategies. This study’s findings show a low utilisation of topic fronting (1.142 per thousand words) with the highest theme on the “concession of topic fronting in teaching” at 2.20% average. In the effort to inculcate the TESL trainees’ awareness of their use of topic fronting communication strategy, they need to be involved in active FGDs and be provided with communication strategy trainings on alternative strategies, specifically linguistic strategies like exemplification, circumlocution and paraphrasing.


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