scholarly journals ADAPTASI MASYARAKAT PENDATANG (ETNIK MADURA SAMBAS) DENGAN PENDUDUK ASLI

2021 ◽  
Vol 12 (1) ◽  
pp. 13
Author(s):  
Agus Sikwan
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
Local Population ◽  
Qualitative Approach ◽  
Local People ◽  
Mutual Cooperation ◽  
The Village ◽  
Descriptive Method

The purpose of this study was to determine the Adaptation of Newcomers (Madura Sambas Ethnic) with Indigenous Peoples: A Study in Madu Sari Village, Sungai Raya District, Kubu Raya Regency. The background of this research is the number of ethnic Madurese after the ethnic riots in Sambas who fled and settled in Madu Sari Village, Kecamtan Sungai Raya District, Kubu Raya Regency. In the process of adaptation, the Madurese Sambas (immigrants) and indigenous people (local people) experience many problems, especially problems of interaction related to religion, socio-culture, economy, and so on. The purpose of this research was to describe how the process of adaptation between Madurese Sambas (newcomers) and local indigenous people in Madu Sari Village. The method used in this research is the descriptive method with a qualitative approach. In connection with this, the results of the study show that there is a good adaptation between the immigrant Madurese ethnicity and the local population, namely the immigrant Madurese ethnicity always maintains a friendship with local villagers, behaves politely, is friendly, and participates in mutual cooperation on major holidays. is in the village.

scholarly journals Eksistensi masyarakat adat dit engah globalisasi

2018 ◽  
Vol 15 (2) ◽  
pp. 95-102
Author(s):  
Anisa Eka Pratiwi ◽  
Sugeng Triyono ◽  
Imam Rezkiyanto ◽  
Achmad Sidiq Asad ◽  
Dyah Ayu Khollimah
Keyword(s):  
Mass Media ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Indigenous Communities ◽  
Qualitative Approach ◽  
The Internet ◽  
Traditional Values ◽  
Television Shows ◽  
Tourist Village ◽  
The Village

Era globalisasi ini rentan sekali masuknya nilai-nilai, norma, bahkan ideologi baru yang secara mudah masuk ke dalam masyarakat ataupun komunitas-komunitas adat, masuknya hal tersebut melalui media massa seperti acara televisi, internet yang sekarang ini sudah ada di seluruh pelosok negeri tanpa kecuali. Tujuan artikel ini adalah mengidentifikasi upaya eksistensi dan kendala masyarakat adat Kampung tujuh di tengah globalisasi desa wisata Nglanggeran, Gunungkidul. Penelitian ini menggunakan pendekatan kualitatif, dengan metode etnografi. Warga masyarakat adat Kampung tujuh telah terpengaruh oleh adanya globalisasi yang terjadi di desa wisata Nglanggeran.  Namun demikian dari hasil observasi dan wawancara,  peneliti menyimpulkan bahwa meskipun terpengaruh oleh globalisasi, masyarakat adat kampung tujuh masih mempertahankan keaslian adat istiadat dan menjalankan nilai-nilai adat dari leluhur.---------------------------------------------------------------------The existence of indigenous peoples amid globalization This era of globalization the community or indigenous communities are very vulnerable of entering new values, norms, and even ideologies through mass media such as television shows, the internet which now exists throughout the country without exception. The purpose of this article is to identify the existence and resistance of the Kampung Tujuh indigenous people amid the globalization of Nglanggeran tourism village, Gunungkidul. This study uses a qualitative approach, with ethnographic methods. The indigenous people of Kampung Tujuh have been affected by the globalization that took place in the tourist village of Nglanggeran. However, from the results of observations and interviews, the researchers concluded that despite being affected by globalization, the indigenous peoples of the village still maintain the authenticity of customs and carry out traditional values from their ancestors. 

scholarly journals Analisis Pemanfaatan Rumah Baca Apung oleh Masyarakat di Desa Tambak Lorok

2017 ◽  
Vol 13 (2) ◽  
pp. 217
Author(s):  
Rizki Nurislaminingsih ◽  
Roro Isyawati Permata Ganggi
Keyword(s):  
Education Research ◽  
Data Collection ◽  
Qualitative Approach ◽  
Local People ◽  
Reading Habit ◽  
Using Data ◽  
Data Collection Technique ◽  
The Village

Rumah Baca Apung located in Tambak Lorok Village is a valuable asset belonging to the community that can be used as meeting hall and village library. In fact Rumah Baca Apung has not been utilized optimally in accordance with the function and purpose of building a library. Based on preliminary observations of the researchers, can be knew that the location is more often used as a place for discussion by the local people.Therefore, this study aims to further study the utilization of Rumah Baca Apung and the reasons behind the utilization. This research uses qualitative approach of case study with using data collection technique through interview, documentation study, and observation. The results of this study show that the use of Rumah Baca Apung has not been based on the function of education, research and preservation function of a library. Rumah Baca Apung also has not been used as a place to increase reading habit. Rumah Baca Apung is now used as a place of recreation, a place to discuss, socialize and counsel for the local people. The utilization of Rumah Baca Apung which has not yet represented the function of the village library is due to the limited quantity and quality of the collection books, the lack of educative games equipment, and the absence of learning companion teacher as a volunteer for the coastal children of Tambak Lorok.

scholarly journals FUNGSI NGAROT UNTUK MASYARAKAT LELEA

2016 ◽  
Vol 8 (1) ◽  
pp. 37
Author(s):  
Ria Intani Tresnasih dan Lasmiyati
Keyword(s):  
Real Function ◽  
Descriptive Study ◽  
Qualitative Approach ◽  
Mutual Cooperation ◽  
The Real ◽  
Younger Generation ◽  
The Village

AbstrakNgarot merupakan upacara yang memiliki keterkaitan dengan masalah pertanian.Upacara ini terdapat di Desa Lelea, Kecamatan Lelea, Kabupaten Indramayu.Upacara ngarot diikuti oleh generasi muda dan berlangsung dari tahun ke tahun tanpa putus. Keikutsertaan generasi muda serta keberlangsungan upacara ini memunculkan pertanyaan apa yang menjadi tujuan upacara, seperti apa bentuk dari upacara ngarot, dan apa sesungguhnya fungsi dari upacara ngarot itu untuk generasi muda khususnya dan masyarakat Lelea pada umumnya. Sehubungan dengan pertanyaan tersebut, penelitian ini bertujuan untuk mengetahui tujuan upacara, bentuk dari upacara ngarot, dan fungsi upacara itu bagi generasi muda khususnya dan masyarakat Lelea pada umumnya. Jenis penelitian ini deskriptif dengan pendekatan yang digunakan adalah kualitatif. Hasil penelitian menunjukkan bahwa upacara ngarot menjadi wadah untuk mempersatukan pemuda Lelea, menjadi wadah untuk melekatkan rasa gotong royong antarpemuda Lelea, dan mengajarkan pemuda untuk hidup mandiri dengan mendayagunakan potensi desanya. Simpulan yang dapat ditarik dari penelitian adalah bahwa upacara ini tidak lain sebagai sarana sosialisasi kepada generasi muda Lelea, agar mereka senantiasa dapat mencintai desanya. AbstractNgarot is a ritual that has been linked to farming problems. This ritual occurs in Lelea village, District of Lelea, Indramayu. Ngarot ceremony followed by the younger generation and continuosly lasts from a year to a year. The participation of the younger generation as well as the sustainability of this ceremony raises the question on what the purpose of the ceremony is, what Ngarot is, and what the real function of the Ngarot ceremony is for the younger generation in particular and Lelea society in general. In connection with these questions, this study aims to determine the purpose of the ceremony, the form and ritual of ngarot ceremony is for the younger generation, in particular and Lelea society, in general. It is descriptive study with the qualitative approach. The results showed that Ngarot ceremony of Lelea is a means to unite the Lelea youth, become a means to attach a sense of mutual cooperation among the Lelea youth, and teaches youth to be independent by empowering the potential of the village. The conclusion that can be drawn from the research is this ceremony was seen as a means of socialization to the younger generation of Lelea, so they can always love the village.

scholarly journals SISTEM KEPERCAYAAN PADA KOMUNITAS ADAT KAJANG DESA TANAH TOWA KECAMATAN KAJANG KABUPATEN BULUKUMBA

2013 ◽  
Vol 5 (1) ◽  
pp. 1
Author(s):  
Abdul Hafid
Keyword(s):  
Indigenous Peoples ◽  
Belief Systems ◽  
Belief System ◽  
Indigenous Community ◽  
Community Leaders ◽  
Indigenous Religion ◽  
South Sulawesi ◽  
Qualitative Descriptive ◽  
The Village ◽  
Descriptive Method

AbstrakTulisan ini mendeskripsikan sistem kepercayaan asli komunitas adat Kajang yang dikenal dengan istilah Patuntung yang bersumber dari kepercayaan leluhur bercirikan animisme dan dinamisme. Pada awalnya sistem kepercayaan Patuntung adalah sebuah agama adat, berasal dari kata tuntungi berarti sumber kebenaran. Kepercayaan Patuntung pada dasarnya memiliki keyakinan dan pandangan tentang Tuhan (Turi’e A’ra’na), alam dan manusia. Dalam praktiknya, ajaran Patuntung yang mengkiblatkan diri pada Pasang ri Kajang yaitu pesan-pesan, firman, wasiat, amanat dari Sang Pencipta. Seluruh interaksi dalam kehidupan komunitas adat Kajang mengharuskan pola hidup yang sederhana (tallasa kamase-masea), menghindari sikap berlebih-lebihan, memperlakukan makhluk-makhluk di sekelilingnya dengan bersahaja, dan apa adanya. Isi Pasang ri Kajang merupakan himpunan dari sejumlah sistem kehidupan, meliputi sistem kepercayaan, sistem ritus dan sejumlah norma sosial, yang sarat dengan pesan-pesan moral yang luhur dan ajaran-ajaran kebijaksanaan. Tujuan penelitian ini untuk mengungkapkan sistem kepercayaan komunitas adat Kajang yang tertuang dalam Pasang. Penelitian ini dilaksanakan di Desa Tanah Towa, Kabupaten Bulukumba, Provinsi Sulawesi-Selatan. Penelitian ini menggunakan metode kualitatif-deskriptif. Pengumpulan data dilakukan melalui teknik pengamatan dan wawancara kepada beberapa tokoh masyarakat dan warga komunitas adat. AbstractThis paper describes the belief system of indigenous peoples of Kajang known as Patuntung which is derived from ancestral beliefs characterized by animism and dynamism. At first Patuntung belief system is an indigenous religion, derived from the word tuntungi which means source of truth. Belief system of Patuntung basically has a belief and view of God (Turi'e A'ra'na), mother nature and humankind. In practice the teachings of Patuntung direct itself to Pasang ri Kajang namely messages and words from the Creator. The whole interaction in the lives of indigenous community of Kajang requires a simple lifestyle (tallasa kamase-masea), avoiding exaggerated attitude, and being gentle to every creature around him. The contents of Pasang ri Kajang are a set of living systems, including the system of beliefs, rites and a system of social norms, which are laden with messages of morality and wisdom teachings. The purpose of this study is to reveal the belief systems of indigenous community of Kajang that is contained in the Pasang. This research was conducted in the village of Tanah Towa, Bulukumba, the Province of South Sulawesi. The author conducted a qualitative-descriptive method. Data were collected through observation and interview to several community leaders and the members of the community as well. 

scholarly journals Reification of the Signified and Consumerization of Wedding Receptions “Sintê Mungêrjê” In The Gayo Lôt Society In Central Aceh District

2020 ◽  
Vol 8 (2) ◽  
pp. 15-35
Author(s):  
Indra Setia Bakti ◽  
Nirzalin ◽  
Abidin
Keyword(s):  
Information Technology ◽  
Social Media ◽  
Urban Development ◽  
Social Integration ◽  
Native Speakers ◽  
Qualitative Approach ◽  
Mutual Cooperation ◽  
Consumption Culture ◽  
The Village ◽  
Local Term

Gayo customs emphasizes the values ​​of mutual cooperation and religiosity. The ritual of "sintê môrep” illustrates this reality. However, consumerism has threatened an identity and social integration, such as at wedding receptions. This study employs a qualitative approach to explore the changing process of the kenduri "sintê mungêrjê" into a party culture in wedding receptions at the Gayo Lôt community. The study reveals reification  has encouraged changes in the meaning of Gayo traditions. The shift occurred from the denotative level to the connotative level. The consumption culture of weddings developed as a design of consumerization by wedding organizer in Central Aceh Districtand was supported by party simulations through television and social media. Simulacrum works because Gayonese prefer tocall "party" to "sintê mungêrjê" (the local term). The party culture was triggered by the weakening of the village structure supported by degradation of understanding of the Gayo customs, the Gayo language that hasgradually been abandoned by native speakers, urban development, information technology, the strengthening of money logic, the changing in the type of work from agrarian to formal, and cultural assimilation and acculturation.

scholarly journals TRADISI UPACARA RITUAL SIRAMAN SEDUDO SEBAGAI WUJUD PELESTARIAN NILAI-NILAI SOSIAL

2018 ◽  
Vol 3 (2) ◽  
pp. 207
Author(s):  
Wikan Sasmita
Keyword(s):  
Data Analysis ◽  
Data Collection ◽  
Social Values ◽  
Family Values ◽  
Qualitative Approach ◽  
Mutual Cooperation ◽  
Holy Water ◽  
Village Elders ◽  
The Village ◽  
Sacred Dance

The purpose of writing this article is to describe the implementation of ritual ceremonies and the manifestation of the preservation of social values in the ritual ceremonies of the Sedudo ritual shower. The study uses a qualitative approach. Data collection using interviews and documen- tation. Data analysis is carried out by collecting data, reducing data, presenting data, and drawing conclusions. The procedure for implementing the Sedudo Siraman ritual ceremony is (1) sacred dance, (2) 15 girls salute / pray for supplication, (3) the Regent gives klenting, (4) klenting is brought to the spring / pool under the Sedudo grojogan, ( 5) klenting is left to the junkies, (6) the men fill the klenting with water and are handed over to the princesses, (7) holy water is handed over to the caretaker, (8) caretakers and village elders keep the water in the village tomb, (9 ) remarks and inaugurationbytheRegent,(10)recitingprayers,(11)bathingtogether.Thisformofsocialvalues is originalinthecommunityofNganjukdistrict.Thesocialvalues containedintheimplementationof the Sedudo Siraman ritual ceremony are the value of tolerance, the value of compassion, the value of mutual cooperation, the value of harmony, the value of togetherness, the value of cooperation, and family values. 

scholarly journals INTERAKSI SOSIAL TRANSMIGRAN DESA WERDHI AGUNG DENGAN PENDUDUK ASLI DESA IBOLIAN DI KECAMATAN DUMOGA TENGAH

2017 ◽  
Vol 13 (1A) ◽  
pp. 239
Author(s):  
Claudia Mouren Demakota ◽  
Welson M. Wangke ◽  
Jenny ., Baroleh
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
Land Tenure ◽  
Social Life ◽  
Local Population ◽  
Sampling Technique ◽  
Population Data ◽  
Primary Data ◽  
Research Report ◽  
The Family

This study aims to find out how cooperation, competition, conflict and accommodation between transmigration living in the village of Werdhi Agung with indigenous people in Dumoga Sub-district. This study was conducted from December 2016 to February 2017, starting from preparation to the formulation of the research report. The data used in the form of primary data and secondary data. This research is done by purposive sampling technique. The total respondents in this study were 40 people, who were the head of the family, consisting of 20 members of the transmigrant group from Bali and 20 members of the indigenous Mongondow community representing the local population. Data analysis was done descriptively by using Likert Scale. The results show that: a) The cooperation between transmigrants and indigenous peoples is so harmonious that in their daily life it has reflected a broad assimilation / mixing form arising from the realization that they have common interests, both individually and in groups, they are aware that they have different ethnic cultural backgrounds. This has a positive effect on the social life of transmigration communities and indigenous peoples in coexistence. b) Competition between transmigrants and indigenous people is marked by land ownership / social jealousy competition and competition between village youth but no competition or threat of violence. c) Conflicts between transmigrants and indigenous peoples only occur in land tenure, and the conflicts are not frequent among rural youth. d) Accommodation or work to end disputes or conflicts between conflicting parties ie between transmigrants and indigenous peoples can be resolved either through the family or with the help of villagers and government officials.

scholarly journals EXPLORATION OF THE VALUE OF LOCAL WISDOM OF THE CIRENDEU INDIGENOUS COMMUNITY AS A SOURCE OF ISLAMIC CHARACTER EDUCATION

2021 ◽  
Vol 10 (1) ◽  
pp. 73-84
Author(s):  
Nadri Taja ◽  
Rika Sartika
Keyword(s):  
Character Education ◽  
Indigenous People ◽  
Indigenous Community ◽  
Mutual Cooperation ◽  
Cultural Aspect ◽  
Cultural Conditions ◽  
Changing Times ◽  
The Village ◽  
Complex Substance ◽  
Religious Aspect

The life of the Cirendeu indigenous people has become one of the village icons with a unique culture that is diverse in their customs and traditions. The culture of this community is classified as still holding a fairly strong tradition from its ancestors, marked by socio-cultural conditions which are prerequisite for the values of local wisdom. So that the complex substance of the values of local wisdom in the Cirendeu community can be revealed as a source of Islamic character education in this study. This research uses ethnographic methods to explore the values of local wisdom in the Cirendeu indigenous people. The results show that in the religious aspect, there are four main points, namely the prohibition of taking the rights of others, the prohibition on imposing other people's beliefs, mutual cooperation and tolerance. In the socio-cultural aspect, it shows that the indigenous people of Cirendeu are principled and adhere to the old traditions and follow the flow of changing times (protecting the time of the era). Meanwhile, the source of Islamic character education from the indigenous Cirendeu community refers to the meaning of symbolic, empirical, aesthetic, ethical, synoetic, and synoptic life.

Studi Lingkungan Desa Pentingsari Kabupaten Sleman Sebagai Sumber Pembelajaran IPS SD

2019 ◽  
Vol 1 (2) ◽  
pp. 92
Author(s):  
Savira Ningrum ◽  
Ikhlas Suryawati ◽  
Setia Setia ◽  
Lia Aliatul Ilmi
Keyword(s):  
Qualitative Approach ◽  
Social Conditions ◽  
Social Knowledge ◽  
Local People ◽  
Environmental Study ◽  
The Social ◽  
The Subject ◽  
Tourist Village ◽  
Social Habits ◽  
The Village

Abstrak : Studi Lingkungan ini bertujuan untuk menggali, mengkaji, dan mendeskripsikan pengetahuan sosial yang ada pada suatu daerah yang dapat dijadikan suatu sumber pembelajaran IPS yang menarik kepada peserta didik. Studi lingkungan ini menggunakan pendekatan kualitatif. Studi lingkungan ini dilakukan di  Desa Wisata yaitu Desa Pentingsari Sleman Yogyakarta, dengan subjek Masyarakat Setempat dan Kondisi sosialnya. Dalam studi lingkungan ini kami mengumpulkan data melalui Wawancara, Observasi, dan Dokumentasi. Hasil studi lingkungan ini menunjukan bahwasannya kebudayaan-kebudayaan dan kebiasaan sosial masyarakat dapat dijadikan sumber pembelajaran IPS yakni dari segi : (1) Sejarah desa pentingsari, (2) Kondisi Geografis desa pentingsari, (3) Kondisi Demografi desa pentingsari.Abstract : This study  environmental study aims to multiply, examine and describe the social knowledge that exists in an area that can be used as an interesting source of IPS learning to students. this environmental study uses a qualitative approach. this environmental study was conducted in pentingsari tourist village sleman yogjakarta with the subject of local people and their social conditions. In this environmental study we collected data through interviews, observation and documentation. The results of this environmental study show that the culture and social habits of the community can be used as sources of learning,terms of : (1) village history pentingsar, (2) Geographical conditions of the village pentingsari , (3) village demograpihic conditions pentingsari. Kata Kunci. Studi Lingkungan, Ilmu Pengetahuan Sosial, Desa Pentingsari  

scholarly journals Response of Cireundeu Indigenous Community to Modernization and Islamic Da’wah

2021 ◽  
Vol 15 (1) ◽  
pp. 01-16
Author(s):  
Yusuf Zainal Abidin
Keyword(s):  
Food Security ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Qualitative Approach ◽  
Indigenous Community ◽  
Traditional Values

This article describes the dynamics of the indigenous people of Cireundeu in Cimahi with their specific systems in responding to the current modernization and Islamic da’wa activities. Using a qualitative approach, this article argues that the encounter of their traditions with modernization and Islamic da’wa activities which are new traditions, has made indigenous peoples syncretize through parochalization and universalization. Parochialization is carried out by adjusting outside traditional values through their symbols, while universalization is carried out by promoting their local values or practices such as food security into a broader norm. However, interactions with various other traditions have shown continuity in customary preservation and at the same time have shown discontinuity in symbolic matters, their norms, and practices as indigenous people.Artikel ini menguraikan tentang dinamika masyarakat adat Cireundeu di Cimahi dengan berbagai sistem spesifik yang dimilikinya dalam merespon arus modernisasi dan aktivitas dakwah Islam. Dengan menggunakan pendekatan kualitatif, artikel ini berargumen bahwa perjumpaan tradisi mereka dengan modernisasi dan aktivitas dakwah Islam yang merupakan tradisi-tradisi baru telah membuat masyarakat adat melakukan sinkretitasi melalui parokialisasi dan universalisasi. Parokialisasi dilakukan dengan penyesuaian nilai-nilai tradisi luar melalui simbol-simbol mereka dan universalisasi dilakukan dengan mempromosikan nilai-nilai atau praktik-praktik lokal mereka seperti ketahanan pangan menjadi norma yang lebih luas. Namun demikian, interaksi dengan berbagai tradisi lain ini telah memperlihatkan kontinuitas dalam dalam pelestarian adat dan pada saat yang sama telah pula mempelihatkan gejala diskontinuitas pada hal-hal yang bersifat simbolik, norma dan praktik mereka sebagai masyarakat adat.

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