scholarly journals KAJIAN MAKNA RAGAM HIAS RUMAH ADAT BANTAYO PO’ BOIDE KABUPATEN GORONTALO

Jurnal Patra ◽  
2021 ◽  
Vol 3 (2) ◽  
pp. 121-126
Author(s):  
Almer Hassan Ali
Keyword(s):  
Data Collection ◽  
Cultural Values ◽  
Quantitative Data ◽  
Symbolic Meaning ◽  
Living Room ◽  
Traditional Values ◽  
Literature Study ◽  
Qualitative And Quantitative ◽  
The People ◽  
Descriptive Method

This research generally aims to gain knowledge about the traditional values of the Bantayo Po 'Boide Traditional House by trying to express the cultural values of the people of Gorontalo Regency. This research Specifically a variety of decorative meanings in the Bantayo Po' Boide traditional house. This research uses descriptive method by collecting various qualitative and quantitative data relating to the form and symbolic meaning of the Bantayo Po' Boide Traditional House of Gorontalo Regency, while the data collection uses the method of Observation, Documentation, Interview and Literature Study. The results of this study, the writer found a variety of decorative meanings in the Bantayo Po' Boide traditional house. 1) The front of the house there is a stylized ornament of lotus and breadfruit plants and grouse. 2) Ornaments on the edge of the banyan and triangular tree ceiling. 3) Ornaments in the ventilation of doors and windows are stylized in the form of spears and shields. 4) The living room ceiling ornament is a combination of lotus flowers and chains. 5) Ornaments on lyst plank are stylized from jasmine plants.

STUDY OF FORM AND MEANING OF SYMBOLIC INDIGENOUS HOUSE OF GORONTALO

ARTic ◽  
2019 ◽  
Vol 4 ◽  
pp. 203-214
Author(s):  
Almer Hassan Ali
Keyword(s):  
Cultural Values ◽  
The Body ◽  
Living Room ◽  
Traditional Values ◽  
Literature Study ◽  
The People ◽  
The Government ◽  
Democratic Life ◽  
Kinship Ties ◽  
Descriptive Method

This research generally aims to gain knowledge about the traditional values of the Bantayo Po 'Boide Traditional House by trying to express the cultural values of the people of Gorontalo Regency. Specifically: First describe the architectural components of the Bantayo Po' Boide Traditional House of Gorontalo Regency including the roof, parts of the body and the bottom of the building; and second Expressing the meaning of the symbols in the Bantayo Po 'Boide Traditional House of Gorontalo Regency. This research uses descriptive method by collecting various qualitative and quantitative data relating to the form and symbolic meaning of the Bantayo Po' Boide Traditional House of Gorontalo Regency, while the data collection uses the method of Observation, Documentation, Interview and Literature Study. The results of this study are: 1) Total of poles house supporting totaling 32 is known as the symbol of 32 directions of the compass. This means that the leaders must have attention to all aspects of people's lives without knowing favoritism; 2) Total of the front steps that amounted to 8 as a symbol of 8 small kingdoms that helped so that the kingdom of Limutu became large; 3) The main pillars, total 2, are embedded directly into the roof frame, as a symbol of the pledge of unity between the kingdoms of Hulonthalo and Limutu; 4) 6 pillars have 6 main characteristics of the Gorontalo people, namely: Tinepo (tolerance), Tombulao (respect), Tombulu (devotion to the government), Wu'udu (according to fairness), Adati (obedient to regulations), and Buto'o (obedient to judges decisions). In addition to the meaning of construction, the writer also found a variety of decorative meanings found in the Bantayo Po' Boide traditional house. 1) The front of the house there is a stylized ornament of lotus and breadfruit plants and grouse. Symbol of lotus ornament of leaders who love democratic life. The meaning of breadfruit plants as protectors, while the grouse described as Gorontalo people who are small but agile and smart. 2) Ornaments on the edge of the banyan and triangular tree ceiling. The meaning of the banyan tree is strength and unity, while the triangle is the 3 elements of life (God, King, People). 3) Ornaments in the ventilation of doors and windows are stylized in the form of spears and shields, which have the meaning of guardianship or vigilance. 4) The living room ceiling ornament is a combination of lotus flowers and chains. Where the lotus means the leader of the people while the chain means the kinship ties of the kingdoms of Hulonthalo and Limutu. 5) Ornaments on lyst plank are stylized from jasmine plants which have the meaning of glory and friendliness.

scholarly journals STUDY OF FORM AND MEANING OF SYMBOLIC INDIGENOUS HOUSE OF GORONTALO

ARTic ◽  
2019 ◽  
Vol 4 ◽  
pp. 203-214
Author(s):  
Almer Hassan Ali
Keyword(s):  
Cultural Values ◽  
The Body ◽  
Living Room ◽  
Traditional Values ◽  
Literature Study ◽  
The People ◽  
The Government ◽  
Democratic Life ◽  
Kinship Ties ◽  
Descriptive Method

This research generally aims to gain knowledge about the traditional values of the Bantayo Po 'Boide Traditional House by trying to express the cultural values of the people of Gorontalo Regency. Specifically: First describe the architectural components of the Bantayo Po' Boide Traditional House of Gorontalo Regency including the roof, parts of the body and the bottom of the building; and second Expressing the meaning of the symbols in the Bantayo Po 'Boide Traditional House of Gorontalo Regency. This research uses descriptive method by collecting various qualitative and quantitative data relating to the form and symbolic meaning of the Bantayo Po' Boide Traditional House of Gorontalo Regency, while the data collection uses the method of Observation, Documentation, Interview and Literature Study. The results of this study are: 1) Total of poles house supporting totaling 32 is known as the symbol of 32 directions of the compass. This means that the leaders must have attention to all aspects of people's lives without knowing favoritism; 2) Total of the front steps that amounted to 8 as a symbol of 8 small kingdoms that helped so that the kingdom of Limutu became large; 3) The main pillars, total 2, are embedded directly into the roof frame, as a symbol of the pledge of unity between the kingdoms of Hulonthalo and Limutu; 4) 6 pillars have 6 main characteristics of the Gorontalo people, namely: Tinepo (tolerance), Tombulao (respect), Tombulu (devotion to the government), Wu'udu (according to fairness), Adati (obedient to regulations), and Buto'o (obedient to judges decisions). In addition to the meaning of construction, the writer also found a variety of decorative meanings found in the Bantayo Po' Boide traditional house. 1) The front of the house there is a stylized ornament of lotus and breadfruit plants and grouse. Symbol of lotus ornament of leaders who love democratic life. The meaning of breadfruit plants as protectors, while the grouse described as Gorontalo people who are small but agile and smart. 2) Ornaments on the edge of the banyan and triangular tree ceiling. The meaning of the banyan tree is strength and unity, while the triangle is the 3 elements of life (God, King, People). 3) Ornaments in the ventilation of doors and windows are stylized in the form of spears and shields, which have the meaning of guardianship or vigilance. 4) The living room ceiling ornament is a combination of lotus flowers and chains. Where the lotus means the leader of the people while the chain means the kinship ties of the kingdoms of Hulonthalo and Limutu. 5) Ornaments on lyst plank are stylized from jasmine plants which have the meaning of glory and friendliness.

scholarly journals PASANG RI KAJANG: THE NOBLE VALUES OF KAJANG TRADITIONAL COMMUNITY IN BULUKUMBA REGENCY

2021 ◽  
Vol 12 (2) ◽  
Author(s):  
Raodah Raodah
Keyword(s):  
Data Collection ◽  
Cultural Values ◽  
Qualitative Method ◽  
Literature Study ◽  
South Sulawesi ◽  
Traditional Leader ◽  
The People ◽  
The Relationship ◽  
Descriptive Qualitative

This study aimed to describe the noble values of Pasang in the beliefs of Kajang traditional community in South Sulawesi. Pasang ri Kajang is an oral message containing guidance, customary rules, guidelines, and institutionalized norms by Turie Arakna (God Almighty) to the first Ammatoa (the first people) for the all members of Kajang traditiobal community. These oral messages inherited from generation to generation, from the first Ammatoa into the present Ammatoa according to the faith teachings of Patuntung. Ammatoa as a traditional leader is mandated to carry out all the rules containing in Pasang, supervised the teaching violations of Pasang, and practiced the all teachings of Pasang as cultural values growth in Kajang traditional community. The glory of a person depended on his/her obedience to Pasang called Tu Salama (saved people). The people who throughout their lives adhere to the values of Pasang will feel an enjoy life. The essence of Pasang is to surrender to Turie Arakna, which means surrender to the God willing, do all teachings and avoid all prohibitions of Pasang. This study used descriptive qualitative method. Data collection techniques were interview, observation, and literature study, then be analyzed inductively. From the result study, it is known that there were three noble values of Pasang ri Kajang, namely the relationship between humans with their God, humans with humans, and human with nature. The relationship between humans with their God as the embodiment of values of Pasang ri Kajang is the essence of Manuntungi truth based on the Patuntung belief by Kajang traditional community.

scholarly journals DIHAR SITARLAK PADA MASYARAKAT SIMALUNGUN : KAJIAN SEMIOTIK

2018 ◽  
Vol 7 (1) ◽  
pp. 6
Author(s):  
Sari Mega Florensia Simanungkalit ◽  
Nurwani Nurwani ◽  
Iskandar Muda
Keyword(s):  
Data Collection ◽  
Martial Arts ◽  
Performing Arts ◽  
Research Topic ◽  
Literature Study ◽  
Red Yeast ◽  
The People ◽  
Main Motive ◽  
Qualitative Descriptive ◽  
Descriptive Method

Abstract−This study examines the semiotics contained in diharsitarlak in Simalungun society. The goal is to explore the meaning contained in the sararar and interpretation of meaning seen through the theory of semiotics. Sitarlak is a martial arts that comes from Simalungun who became the performing arts for the community that is as a welcome dance for accompanied by music and using a special outfit. The theory used relates to the research topic of Suzanna K. Langer theory which discusses the motion and the theory of semiotic de Saurrsure to express the meaning. The research time used to discuss the semiotics was held in Simalungun society was done for 2 months ie end of August until October 2017. The research place was SanggarTortor Elak-elak in Kelurahan Sirpang Dalig Raya, Raya Subdistrict, Simalungun Regency. Population in this research is artist as well as adat character, sambual (pemusik), pandihar (people who bersilat) who understand about diharsitarlak. Data collection techniques include literature study, observation, interview and documentation, and then analysis with qualitative descriptive method. Based on the research conducted, the form of diharsitarlak is a series of silat movements consisting of 7 main motifs yaitu sombah, throw boxing worship, marsimbur, mangindo (top level), mangindo (lower level), lakkasitolu-tolu and cover worship. Clothing that is used in the sitarlakdihar is long shirt and trousers (black, red, and mixture of black, white, red), yeast pane, suri-suri, and gotong salalu. The accompaniment of music on the sitarlakdihar gondrang haro-day, parahot, and gual porang. As for the semiotics contained in the scarred sitarlak poured through the sign (sign) seen from the form of motion in the series of presentation, marker (signifier) is a form of motion as the main motive in the diharsitarlak, and signified (signified) is the meaning contained in diharsitarlak. So it can be interpreted the overall meaning in the absolute sarar is the actualization of life of the people of Simalungun in various conditions, such as giving thanks to God, facing temptation, being polite and humble, respecting and appreciating others. Keywords: semiotics, signs, signifer, signified, diharsitarlak

scholarly journals TRANSKRIPSI AND TRANSLITERASI DARI TEKS TARIKAT PENGAJIAN TUBUH

2018 ◽  
Vol 6 (1) ◽  
pp. 62
Author(s):  
Rezi Azwar ◽  
Novia Juita ◽  
Nurizzati Nurizzati
Keyword(s):  
Data Collection ◽  
Field Study ◽  
Human Body ◽  
Literature Study ◽  
The People ◽  
Latin Script ◽  
The Creation ◽  
Research Stage ◽  
Descriptive Method

This research aimed to: (a) present a description of Tarikat Pengajian Tubuh script, (b) present the transliteration form from Arabic-Malay into Latin script of Tarikat Pengajian Tubuh text, (c) present the translation from Malay-Minang into Indonesian language of Tarikat Pengajian Tubuh script. This research is a philology research. The object of his research is the text of the Tarikat Pengajian Tubuh. The method of this research is descriptive method and method of philology research which is adjusted with research stage. At the data collection stage used field study method and literature study method. The results of this research were (1) the complete description of the script, (2) the transcription ofTarikat Pengajian Tubuhtext which can be read and understood by the people in order to know the important of knowing the extent of human body, the creation of a body and its life, and get to know who God is, (3) Tarikat Pengajian Tubuh text had adapted into correct Indonesian Spelling (EBI). Some of Malay’s vocabularies and Minangkabau language’s vocabularies found inTarikat Pengajian Tubuh script were maintained to preserve the purity of the old vocabulary.Keywords: transliteration, translation, text, philology

PERANCANGAN SISTEM INFORMASI INFENTARIS SPAREPART HANDPHONE BERBASIS PHP DAN MYSQL DI PLANET PHONE

2019 ◽  
Vol 3 (1) ◽  
pp. 49-61
Author(s):  
Fitriani Dwi Ratna Sari ◽  
Amin Suryana
Keyword(s):  
Information System ◽  
Data Collection ◽  
Data Processing ◽  
Inventory Data ◽  
Literature Study ◽  
Know How ◽  
Internet Connection ◽  
To Come ◽  
Quantitative Descriptive ◽  
Descriptive Method

Research that the author did aim to know how to design inventory system on Planet Phone.The method used is quantitative descriptive method. Data collection techniques used are literature study, observation, and interviews. From the research conducted found that there is a problem on inventory data processing. The process of inventory data processing only by writing using a general ledger. So this causes inaccuracies and delays in reports. Therefore the authors make the information system by using PHP and MySQL database. This system consists of inputting inventory data, inventory reports, sales reports and income reports. As for some suggestions given to tackle the problem is by connecting the system with internet connection, for employees more quickly and effectively in penginputan inventory data and owner can also know the sales reports and income reports more quickly without having to come directly to the store.

INOVASI APLIKASI SAMSAT RAME (SAMSAT RAMAH MERAKYAT) DALAM OPTIMALISASI PELAYANAN DI KANTOR BERSAMA SAMSAT GRESIK

Publika ◽  
2021 ◽  
pp. 185-200
Author(s):  
Shifani Fitri Sauli ◽  
Trenda Aktiva Oktariyanda
Keyword(s):  
Data Collection ◽  
Public Service ◽  
Public Services ◽  
Poor Quality ◽  
Literature Study ◽  
The People ◽  
Collection Data ◽  
Technological Developments ◽  
One Stop ◽  
Service Application

Pelayanan publik menjadi suatu tolok ukur kinerja pemerintah yang paling kasat mata. Seiring dengan perkembangan teknologi dan banyaknya tantangan yang harus dihadapi maka pelayanan publik harus diselaraskan dengan terobosan atau inovasi. Salah satu pelayanan publik yang perlu dioptimalkan adalah Sistem Administrasi Manunggal Satu Atap (SAMSAT). Oleh karena itu, Kantor Bersama Samsat Gresik membuat aplikasi yang diresmikan pada tanggal 14 Juli 2020 adalah SAMSAT RAME (Samsat Ramah Merakyat) yaitu sebuah aplikasi pelayanan pajak serta informasi terkait pengurusan perpanjangan masa berlaku surat tanda nomor kendaraan (STNK) bermotor. Tujuan penelitian ini yaitu untuk mengetahui bagaimana optimalisasi pelayanan Kantor Bersama Samsat Gresik melalui Inovasi Aplikasi Samsat Rame (Samsat Ramah Merakyat) sehingga mampu menjawab beberapa permasalahan pelayanan publik Teknik analisis data dengan pengumpulan data, reduksi data, penyajian data, dan penarikan kesimpulan/verifikasi. Teknik pengumpulan data melalui wawancara, observasi, dokumentasi dan studi literatur.  Hasil dari penelitian ini menunjukkan bahwa aplikasi Samsat Ramah Merakyat (Samsat Rame) belum efisien karena input pelayanan masih memberatkan para pengguna jasa. Belum efektif karena tidak berhasil mencapai tujuan yang dikehendaki oleh penyelenggara. Serta kualitas hasil yang buruk dikarenakan faktor pendukung terkesan membuat aplikasi Samsat Rame di lakukan karena mendesak tanpa memikirkan jangka panjang. Sedangkan faktor penghambat lebih berpengaruh pada keberhentian inovasi Samsat Rame. Salah satu saran yang dapat diajukan yaitu meningkatkan sosialisasi dan promosi kepada masyarakat Kabupaten Gresik. Kata Kunci : Pelayanan Publik, Inovasi Pelayanan Pajak, Samsat Rame (Samsat Ramah Merakyat)   Public service becomes the most visible measure of government performance. Along with technological developments and the many challenges that must be faced, public services must be aligned with breakthroughs or innovations. One of the public services that need to be optimized is the One-Stop One-Stop Administration System (SAMSAT). Therefore, the Samsat Gresik Joint Office made an application that was inaugurated on July 14, 2020, namely SAMSAT RAME (Samsat Ramah Merakyat), which is a tax service application as well as information related to the extension of the validity period for motorized vehicle registration certificates (STNK). The purpose of this study is to find out how to optimize the services of the Samsat Gresik Joint Office through the Samsat Rame Application Innovation (Samsat Ramah Merakyat) so that it is able to answer several public service problems. Data analysis techniques are data collection, data reduction, data presentation, and conclusion / verification. Data collection techniques through interviews, observation, documentation and literature study. The results of this study indicate that the Peoples Friendly Samsat application (Samsat Rame) is not efficient because service inputs are still burdensome for service users. Not yet effective because it failed to achieve the goals desired by the organizers. As well as the poor quality of results due to supporting factors that seem to make the Samsat Rame application done because it is urgent without thinking about the long term. While the inhibiting factor has more influence on the discontinuation of the Samsat Rame innovation. One of the suggestions that can be put forward is to increase socialization and promotion to the people of Gresik Regency. Keywords: Public Service, Tax service innovation, Samsat Rame (Samsat Ramah Merakyat)

Preferensi Masyarakat Dalam Memilih Bank di Situ Udik, Cibungbulang, Bogor

2021 ◽  
Vol 1 (1) ◽  
pp. 44-56
Author(s):  
Rinaldi Septiana ◽  
Rio Kartika Supriyatna
Keyword(s):  
Data Collection ◽  
Significant Influence ◽  
Quantitative Data ◽  
Primary Data ◽  
Direct Influence ◽  
Significant Positive Effect ◽  
Collection Method ◽  
The People ◽  
Regression Test ◽  
Positive Effect

The purpose of this study is to determine and analyze the magnitude of the effect of expectations and benefits on motivation partially and simultaneously. Analyze the effect of expectations and benefits on decisions. Analyzing the effect of expectations and benefits on decisions through intervening variables.This research is quantitative. Data collection method is to use primary data through a questionnaire to the people of Situ Udik Village with a sample size of 96 respondents. The analysis used is path analysis. The results of the study in regression 1 showed that partialy and simultaneously the expectation variable had a real positive effect on people's motivation. The model regression test shows that the expectation variable has no effect on motivation. Simultaneously shows the expectation and profit variables have a significant positive effect on motivation. The influence of expectations on decisions proves that there is no direct influence on decisions. Analysis of the effect of profits on decisions proves that there is a significant influence on decisions. In the analysis of the influence of expectations on decisions through motivation shows there is a significant effect, on the profit variable, there is an influence on decisions through motivation as a connecting variable.  

scholarly journals PERGESERAN BENTUK DAN FUNGSI RUMAH JOGLO DI WILAYAH BANYUWANGI

2018 ◽  
Author(s):  
Rois Ainul Umah ◽  
Tian Fitriara Huda ◽  
(Prosiding Seminar Nasional FKIP Univeristas PGRI Banyuwangi
Keyword(s):  
Cultural Values ◽  
Ethnic Groups ◽  
Living Room ◽  
Meeting Room ◽  
Urban Village ◽  
The People ◽  
The Family ◽  
And Function ◽  
The Village ◽  
Role And Function

Banyuwangi is an area rich in various cultures and customs, this is because Banyuwangi district is inhabited by various ethnic groups. The majority of the sub-districts of Banyuwangi are osing tribe who live in the village of fern and urban village of rejo. Joglo building as one of the traditional Javanese buildings in it contained philosophy that suits the life of the people. The arrangement of the room in Joglo is generally divided into three parts, namely the meeting room called pendopo, the living room or the space used to hold the show called pringgitan, and the back room called dalem or omah jero as the family room. For the people of Banyuwangi especially those who still preserve the joglo house just like the osing tribe have begun to experience the shifting of its role and function where in this case joglo house serve as additional need for home decoration, private residence of the citizen, until used as permanent building of cafe and restaurant. From the description above, the researcher felt that the community did not understand the function of the role and shape of the architecture of the Javanese house which has become the culture of the inheritance slowly changed by causing a shift to the cultural values contained within it. The shift in value will sooner or later bring changes to traditional architectural forms, structures and functions.

scholarly journals ANALISIS NILAI BUDAYA DALAM HIKAYAT BANTA AMAT JILID I DAN II KARYA T. A. SAKTI

2020 ◽  
Vol 8 (2) ◽  
pp. 231-244
Author(s):  
Teuku Mahmud
Keyword(s):  
Cultural Values ◽  
Qualitative Approach ◽  
Cultural Value ◽  
Human Relationship ◽  
Human Relations ◽  
Relationship With God ◽  
The People ◽  
Data Source ◽  
Mutual Care ◽  
Descriptive Method

This study aims to describe the cultural values ​​contained in the Hikayat Banta Amat Volume I and II by T. A. Sakti. Cultural value is very important to be studied in order to preserve the cultural heritage of the people of Aceh so that it can be known by the younger generation and re-cultivated in life in the present. The formulation of the problem raised in this study is how the cultural values ​​contained in the Hikayat Banta Amat Volume I and II by T. A. Sakti. The data source in this research is Hikayat Banta Amat Volume I and II by T. A. Sakti. The selected data is each quotation that has a relation to cultural values ​​in the saga. The approach and method used in this research is a qualitative approach and a descriptive method by describing the facts which are then followed by analysis. The cultural values ​​analyzed in Banta Amat sects are grouped according to five categories, namely (1) cultural values ​​in human relations with God, (2) cultural values ​​in human relations with nature, (3) cultural values ​​in human relations with other humans, (4) cultural values ​​in human relations with society, and (5) cultural values ​​in human relations with oneself. The results showed there were 37 quotations related to cultural values ​​that exist in the Banta Amat saga, namely: (1) Cultural values ​​in the human relationship with God there are 6 values ​​in 24 quotes; a) Give thanks to God 3 quotes, b) Give to Allah the Prophet 1 quote, c) Pray and ask God 9 quotes, d) surrender to God 8 quotes, e) Fear God 1 quote, and f) Obey to worship God 2 quotes, (2) Cultural values ​​in human relations with nature are found in 2 quotations about utilizing the forest, (3) Cultural values ​​in human relations with other humans there are 3 values ​​in 4 quotations; a) respect for others 2 quotes, b) say greetings 1 quote, and c) answer greetings 1 quote, (4) Cultural values ​​in human relations with the community there are 3 quotes namely about mutual care, and (5) Cultural values ​​in relationships humans with themselves there are 3 values ​​in 4 quotes; a) Never give up 2 quotes, b) responsibility 1 quote, and c) hard work 1 quote. Based on the results of the study it can be seen that the cultural values ​​in the human relationship with God are more numerous than the other values. This illustrates that the people of Aceh are religious and devout people who worship God. Suggestions from researchers that the people of Aceh continue to preserve cultural values ​​such as the Banta Amat saga in daily life. Abstrak Penelitian ini bertujuan untuk mendeskripsikan nilai budaya yang terkandung dalam Hikayat Banta Amat Jilid I dan II Karya T. A. Sakti. Nilai budaya sangat penting untuk dikaji guna melestarikan warisan budaya masyarakat Aceh agar dapat diketahui oleh generasi muda dan kembali dibudidayakan dalam kehidupan pada masa sekarang. Rumusan masalah yang diangkat dalam penelitian ini adalah bagaimana nilai budaya yang terkandung dalam Hikayat Banta Amat Jilid I dan II Karya T. A. Sakti. Sumber data dalam penelitian ini adalah Hikayat Banta Amat Jilid I dan II karya T. A. Sakti. Data yang dipilih adalah setiap kutipan yang ada kaitannya dengan nilai budaya dalam hikayat. Pendekatan dan metode yang digunakan dalam penelitian ini adalah pendekatan kualitatif dan metode deskritif dengan mendeskripsikan fakta-fakta yang kemudian disusul dengan analisis. Nilai budaya yang dianalisis dalam hikayat Banta Amat dikelompokkan berdasarkan lima kategori, yaitu (1) nilai budaya dalam hubungan manusia dengan Tuhan, (2) nilai budaya dalam hubungan manusia dengan alam, (3) nilai budaya dalam hubungan manusia dengan manusia lain, (4) nilai budaya dalam hubungan manusia dengan masyarakat, dan (5) nilai budaya dalam hubungan manusia dengan diri sendiri. Hasil penelitian menunjukkan terdapat 37 kutipan yang terkait dengan nilai budaya yang ada dalam hikayat Banta Amat, yaitu: (1) Nilai budaya dalam hubungan manusia dengan Tuhan terdapat 6 nilai pada 24 kutipan; a) Bersyukur kepada Allah 3 kutipan, b) Berselawat kepada Nabi Allah 1 kutipan, c) Berdoa dan memohon kepada Allah 9 kutipan, d) menyerahkan diri kepada Allah 8 kutipan, e) Takut kepada Allah 1 kutipan, dan f) Taat beribadah kepada Allah 2 kutipan, (2) Nilai budaya dalam hubungan manusia dengan alam terdapat pada 2 kutipan tentang memanfaatkan hutan, (3) Nilai budaya dalam hubungan manusia dengan manusia lain terdapat 3 nilai pada 4 kutipan; a) menghormati orang lain 2 kutipan, b) mengucapkan salam 1 kutipan, dan c) menjawab salam 1 kutipan, (4) Nilai budaya dalam hubungan manusia dengan masyarakat terdapat 3 kutipan yaitu tentang rasa saling peduli, dan (5) Nilai budaya dalam hubungan manusia dengan diri sendiri terdapat 3 nilai pada 4 kutipan; a) Pantang menyerah 2 kutipan, b) tanggung jawab 1 kutipan, dan c) kerja keras 1 kutipan. Berdasarkan hasil penelitian dapat dilihat bahwa nilai budaya dalam hubungan manusia dengan Tuhan lebih banyak dari nilai yang lainnya. Hal ini menggambarkan bahwa masyarakat Aceh adalah masyarakat yang religius dan taat beribadah kepada Allah. Saran dari peneliti agar masyarakat Aceh terus melestarikan nilai budaya seperti pada hikayat Banta Amat dalam kehidupan sehari-hari. Kata Kunci: Hikayat, Nilai Budaya

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