scholarly journals THE MEANING OF SYIMBOL IN PENCAK SILAT PERFORMANCE OF LEMBAK TRIBE WEDDING EVENT

2020 ◽  
Vol 1 (2) ◽  
pp. 175-188
Author(s):  
Marlin Marlina ◽  
Sapta Sari ◽  
Bayu Risdiyanto

This study aims to describe the meaning of the symbol of the performance in Pencak Silat traditional marriage ceremonies in the people of Desa Tengah Padang, Talang Empat sub-district, Bengkulu Tengah Regency. This research is a qualitative study in which the data collected are in the form of words, pictures, and not numbers. The research was carried out in the Central Village of Padang, Talang Empat sub-district, Bengkulu Tengah Regency. Data collection is carried out through observation, interviews, and documentation. The instrument in this study is the researcher himself, that is, the researcher plans, conducts the research, and collects data, analyzes, presents data, and draws conclusions. Pencak silat was originally recognized as an embodiment of practical martial arts and performance art. In the Central Village of Padang, Talang Empat Pencak Silat Subdistrict, it was shown as an entertainment when the family wanted to hold a wedding and an official event, the community performed the traditional Pencak Silat art in the event "when the Lembak tribal wedding ceremony took place. The forms of presentation of Pencak Silat include various movements of Pencak Silat themselves over the opening movements of Pencak Silat Art, Offering Dance Movements, Swords, Flavors, Spells and Rabana. The meaning of the symbol consisting of the act of forming implies an attitude of openness that must be possessed by someone.

2020 ◽  
Vol 9 (1) ◽  
pp. 57
Author(s):  
Uchi Isra Windy ◽  
Nerosti Nerosti

Abstract This research aims to describe and discuss the inheritance of Silek Pauh at the University of Kalumbuk subdistrict, Kuranji, Padang. The method used in this study is a qualitative deskritif method. Research instruments are self-researcher and assisted by supporting instruments such as stationary cameras. The data types in this study are primary data and secondary data. Data collection techniques are conducted by way of library studies, observation, interviews, documentation.  The steps for analyzing data are data collection, describing data and making inferences. The results showed that the inheritance of Silaturahmi in this college was an open devolution system. But still rigid due to some things, among them the trainer currently has not found a candidate who is intact and able to learn the Silek Pauh.  The function of Silek Pauh in addition to martial arts and performance art, Silek Pauh is also used as a means of communication and associating among Pauh people. This seems to be seen in the practice activities Pauh Silek Many students come to Pauh Silaturahmi in this college from several villages outside the village Kalumbuk. Currently, the college has remained a sociable event between youth Kalumbuak. The process of student rektrument at the college is very easy, by coming directly and convey the goodwill to be a student in the College of Hospitality, and will be able to follow every process that is at the time of practice. Keywords: devolution, Silek Pauh, silaturahmi College


2014 ◽  
Vol 11 (1) ◽  
Author(s):  
Rakhmat Wahyudin Sagala ◽  
Lince Sihombing ◽  
Anni Holila Pulungan

The aims are to find out: 1) the types of code switching used in the Toba Batak wedding ceremony, 2) how the participants switch language in the process of Toba Batak wedding ceremony, and 3) reason why the participants switch language in the process of Toba Batak wedding ceremony. The data were obtained from the utterances of participants which contain code switching during the process of Toba Batak wedding ceremony precisely in Marhaban, replying and exchanging the verses of rhymes, exchanging of Tepak, and upah-upah stages. They were analyzed by using some steps as normally applied in descriptive qualitative method. The instruments of data collection were audio visual recorder. The findings of the study indicate that; a) Three types of code switching found namely intrasentential, intersentential and tag switching b) Participants in Toba Batak wedding ceremony mix some languages based on participants’ tribes which involved in the process of Toba Batak wedding ceremony and they also adjust the situation and the condition of the people c) Three reasons of code switching during the process of Toba Batak wedding ceremony namely the differences of family’s tribes, religion factor and place of wedding ceremony be held. Keywords: Code Switching; Toba Batak; Traditional Marriage


2017 ◽  
Vol 2 (6) ◽  
pp. 396
Author(s):  
Lusiana Andriani Lubis ◽  
Zikra Khasiah

The goal is this research to see the symbols of figurative language and to analyze the meaning and significance of symbols figurative language in the wedding ceremony manjapuik marapulai in Paninjauan village, Tanah Datar district, West Sumatera. The research employs qualitative study using content analysis (symbolic) and analysis of Roland Barthes semiology be the significance of the two stages (two orders of signification) denotation and connotation, as well as mythical as the development of connotation. The study found that symbols contained in panitahan at a ceremony manjapuik marapulai conform with values and philosophy of Minang adopted by local community. Symbols are included in the 15 sentences that comes from nature, conform with the philosophy of alam takambang manjadi guru as the sentence Tantangan kato ayam lai barinduak, which is a lesson from nature that chickens need of parent in guiding his life as well as humans who need parents in shows about customs. One sentence that comes to the religious teachings of Islam: Adat badiri di nan patuik, syarak mamakai pado dalil, limbago duduak bajauahan, tarapak sambah ka tangah, taunjuak ka muko rapek, the doctrine greeting to people who attend an event. Then 11 sentences that comes to tradition, philosophy, ideology and ethics of society as a sentence Pusako duduak di nan rapek, kato surang dibulati, kato basamo dipaiyo, direnjeang kato jo mupakat which is the ideology of the people in Paninjauan village that is discussion.


2016 ◽  
Vol 12 (1) ◽  
pp. 97
Author(s):  
Sri Wahyu Nengsih

Abstrak: Tatangar termasuk tradisi lisan Banjar tentang sebuah firasat yang menandakan sesuatu. Tatangar Banjar memiliki sistem kognisi yang mengkonstruksi pola hidup dan pola pikir masyarakat Banjar sebagai masyarakat pemilik tradisi lisan tersebut. Penelitian ini membahas  tentang “Tatangar Banjar sebagai Ekspresi Sistem Kognisi Masyarakat Banjar”.  Tujuan dari penelitian ini untuk  mendeskripsikan ekspresi sistem kognisi masyarakat Banjar dalam tatangar Banjar. Penelitian ini merupakan penelitian kualitatif dengan menggunakan metode deskriptif. Teknik pengumpulan data yang digunakan adalah studi pustaka. Data  bersumber pada  buku Tatangar atau Wahana Banjar tahun 2009 yang ditulis oleh Rissari Yayuk, dkk dan diterbitkan oleh Balai Bahasa Banjarmasin. Hasil penelitian ini akan diketahui tentang gambaran ekspresi sistem kognisi dalam tatangar Banjar yang ditunjukkan dalam sistem mata pencaharian, kepercayaan, organisasi sosial atau pranata sosial, perlindungan, makan atau kuliner, kesenian, dan daur hidup yang ada pada masyarakat BanjarKata kunci: Tatangar, sistem kognisi, masyarakat Banjar  Abstract: Tatangar including oral tradition Banjarese on a hunch that signifies something. Tatangar Banjar has a system of cognition that constructing patterns of life and mindset of the people as a community Banjarese owner of the oral tradition. This study discusses the "Tatangar Banjar  Expression Systems Society Cognition". The purpose of this study to describe the expression describing cognition system in tatangar Banjarese community. This study is a qualitative study using descriptive methods. Data collection techniques used is literature. Data referred to the Tatangar or wahana Banjar in 2009 written by Rissari Yayuk, et al and published by Balai Bahasa Banjarmasin. The results of this study will be known about the expression of an idea of cognition in tatangar Banjar system that shows livelihoods, beliefs, social organizations or social institutions, protection, dining or culinary, arts, and life cycle of the community Banjarese.Key words: Tatangar, cognition system, community Banjar.


2018 ◽  
Vol 19 (2) ◽  
pp. 144-153
Author(s):  
Nurul Waridatil Zulfa

Nowdays, Islamic school becomes the choice of people. Taḥfīẓ programs becomes the excellence program in Islamic Elementary School or Madrasah Ibtidaiyah. The people believe and they are sure to choose Islamic education which has taḥfīẓ program in its curriculum. The objective of this research is to describe the imlementation of taḥfīẓ program, achievement target of memorizing al-Qur’an, the method that used to memorize al-Qur’an, evaluation that has been done by the teachers to the their students, supporting factors, the obstacles and the solution the overcome and also the implication of taḥfīẓ program toward the result of studens’ learning. The kind of this research is qualitative study. The subject of this research consist of the principal, directur of taḥfīẓ program, teachers, students and parents in the taḥfīẓ program. The object of this research is SDTQ Al-Abidin Surakarta and MITTQUM Surakarta. The data collection techniques are observation, interview and documentation. The validity is determined by triangulation. The data technique analysis has been done by descriptive qualitative. The result of this research shows that (1) the background and the goals of tahfiz program to create ḥāfiẓ and ḥāfiẓah generation that have good intellectual based on al-Qur’an and hadith. (2) The achievement target in SDTQ Al-Abidin Surakarta is 10 juz and in MITTQUM Surakarta is 6 juz. The method that applied in SDTQ Al-Abidin Surakarta is wahdah, gabungan, kaisa, sima’i, jama’ and juz’i. The method that applied in MITTQUM Surakarta is wahdah, tallaqi, kitabah, sima’i and juz’i. (3) Evaluation that has done by the teachers is run well as routine and periodical. For the examination, SDTQ Al-Abidin Surakarta has applied one juz examination. It is called al-Qur’an sertification. Taḥfīẓ examination that has been done in MITTQUM Surakarta is one juz in one period or we call it juziyyah and 5 juz examination in one period and in the graduation ceremony. (4) The Supporting factors of memorizing al-Qur’an are self motivation, parents and the environment. The obstacles of memorizing al-Qur’an are the lack of self motivation, bustle activity of parent and time management. The way to overcome the obstacles are making joyful learning process of taḥfīẓ program, improving the communication between the school and parents and having good cooperation between the teachers and the students about the time. (5)The implication of taḥfīẓ program toward the result of student’s learning are the students have good ability to memorize al-Qur’an. Sudents who have good ability to memorize al-Qur’an, they also have good ability in academic. It means that the ability of memorizing al-Qur’an as good as academic achievement. Saat ini sekolah Islam menjadi pilihan masyarakat. Program taḥfīẓ menjadi program unggulan di Sekolah Dasar Islam atau Madrasah Ibtidaiyah. Masyarakat semakin yakin memilih pendidikan yang berbasis Islam dengan muatan kurikulum program taḥfīẓ. Penelitian ini bertujuan untuk mendiskripsikan implementasi program taḥfīẓ yang meliputi dasar dan tujuan, target capaian hafalan, metode untuk menghafal, evaluasi pembelajaran dan evaluasi hafalan, faktor pendukung, kendala dan solusinya, serta implikasi program taḥfīẓ terhadap hasil belajar siswa. Jenis penelitian ini adalah penelitian kualitatif. Subjek penelitian ini terdiri dari Kepala Sekolah/Madrasah, penanggung jawab program taḥfīẓ, guru pengampu taḥfīẓ, siswa dan wali murid. Objek penelitian ini adalah SDTQ Al -Abidin dan MITTQUM Surakarta. Teknik pengumpulan data melalui observasi, wawancara, dan dokumentasi. Keabsahan ditentukan dengan triangulasi. Teknik analisis data dilakukan secara deskriptif kualitatif. Hasil penelitian menunjukkan bahwa (1) dasar dan tujuan program taḥfīẓ adalah menjadikan generasi yang ḥāfiẓ dan ḥāfiẓah yang intelektual dengan berlandaskan al-Qur’an dan hadits. (2) target hafalan di sekolah adalah 10 juz, sedangkan di madrasah adalah 6 Juz. Metode yang digunakan di SDTQ Al-Abidin antara lain metode wahdah, gabungan, kaisa, sima’i, jama’ dan juz’i. Metode di MITTQUM Surakarta meliputi metode wahdah, tallaqi, kitabah, sima’i dan juz’i. (3) Evaluasi yang dilakukan guru meliputi evaluasi rutin dan berkala. Untuk ujian hafalannya di SDTQ Al Abidin disebut dengan sertifikasi al-Qur’an. Ujian di MITTQUM meliputi ujian juziyyah, ujian lima juz sekali duduk, dan ketika acara wisuda. (4) Faktor pendukungnya meliputi motivasi diri sendiri, orang tua, guru dan lingkungan. Kendalanya adalah kurangnya motivasi dari dalam diri, kesibukan orang tua, dan manajemen waktu. Solusinya adalah pembelajaran taḥfīẓ yang menyenangkan melalui cerita motivasi, memperkuat komunikasi antara sekolah dengan orang tua dan manajemen waktu antara guru dan murid. (5) Implikasi bahwa anak-anak yang memiliki kemampuan bagus dalam menghafal al-Qur’an cenderung nilai akademiknya juga bagus. Dengan pengertian bahwa kemampuan menghafal al-Qur’an berbanding lurus dengan prestasi akademik.


2019 ◽  
Vol 6 (2) ◽  
pp. 99
Author(s):  
Muhammad Awiet Wiedanto Prasetyo ◽  
Zulia Karini ◽  
Harun Al Ayubi

The obligation of Muslim towards their relatives who died there are four cases, namely bathing, believing, praying and burying. The community considers that there is no need to think about how to care for the body from the beginning to the finish because there are already their own officers. Rhile in a hadist from ‘Aisyah said Rasullah SAW: “Anyone who bathes a corpse and is guarded by trust and cannot be opened (secret) about the protection of the sympathy for the people there hen comes from sin for hs condition. Based on the hadist mentioned the person who mentioned bathe the corpse in priority is his own closest family, then if the family cannot, then other people can do it, while bathing is included in the case of receiving a corpse based on the results of an interview with teacher Madrasah Diniyah Baitul Athfal by agreeing to him about the management of the body, it is expected if it involves family members. Who can use the world od the sunna of the prophet and also in the future can be used as a successor. In Madrasah Diniyah Baitul Athfal involved in the learning process due to shortages in madrasah are short plus students do not have books about the management of bodies or jurisprudence books become obstacles in the process of learning. Teaching lessons for students or instructors. After obtaining data from data collection, .researchers create a system with predetermined and more relevant methods using the Multimedia Development Life Cycle (MDLC) Method. Based on the results obtained for 9352 and included in the category of Good, then the application was validated that can be applied to the research object.


MEDIAKITA ◽  
2018 ◽  
Vol 2 (1) ◽  
Author(s):  
Umi Hanik Karimatunnisa, Ropingi Zuhri Humaidi

The method of da’wah is one of the da’wah elements that should be considered by each dai. There are three da’wah methods in the Qur’an, namely the method of da’wah al-h}ikmah, al-mau’iz}ahal-h} asanah, and al-muja>dalah that must be applied simultaneously through various forms of da’wah. The management of the da’wah method has a major effect because it is also a determining factor in the success of da’wah. Kyai Abdul Ghofur is one of the dai who aplies the whole method of da’wah in the form of bil-lisa>n and bil-h}a>l da’wah according to the Nahdlatul Ulama tradition. His ability to analyze and manage the method of da’wah is very interesting to be studied because he is able to build a new logic in the middle of the community. This study aims to describe the method of da’wah carried out by Kyai Abdul Ghofur and describe the factors that influence the activities of the Kyai Abdul Ghofur’s da’wah to the people in Bulusan Hamlet, Bulu Village, Semen District, Kediri Regency. This study uses a qualitative approach by using three methods of the data collection: observation, interviews, and documentation. The researchers participate and follow actively in the da’wah activities of Kyai Abdul Ghofur. The informant in this study amounted to 21 people who were chosen based on their role and knowledge of the da’wah activities of Kyai Abdul Ghofur. The results of this qualitative study revealed that Kyai Abdul Ghofur applied the method of da’wah al-h}ikmah, al-mau’iz}ahal-h}asanah, and al-muja>dalah in the form of bil-lisa>n and bil-h}a>l da’wah, including: building the religious facilities and religious education; building the Islamic culture; provide solutions to the problems of society with kind words and strong arguments based on the Qur’an and Hadith; delivering the message of da’wah through words that are wise and easy to understand; and applying the variant of preaching to the community with different characteristics. the character and personality of Kyai Abdul Ghofur, the condition of the people who needs messages of da’wah and the message of da’wah that is easily understood are the factors that influence his da’wah activities. Key words :method of da’wah, the message of da’wah, the character and the personality of Kyai.


2020 ◽  
Vol 5 (2) ◽  
pp. 134-142
Author(s):  
Ani Satriani ◽  
Dinna Eka Graha Lestari

This research attempts to answer several problems which include: 1) How is the proposal for the Pangantan Ngindring tradition at the traditional wedding ceremony of the Sumbawa Nation in Moyo Hilir District, Sumbawa Regency, 2) The function of the Pangantan Ngindring Tradition in the traditional wedding ceremony of the Sumbawa people in Moyo Hilir District in the Regency Sumbawa, 3) How is the continuity of the Pangantan Ngindring tradition in the midst of community life in Moyo Hilir District. The purpose of this study is to describe the origin of the Pangantan Ngindring tradition at the traditional wedding ceremony of the Sumbawa Tribe in Moyo Hilir District, describe and analyze the function of Pangantan Ngindring in the traditional Sumbawa ethnic wedding ceremony in Moyo Hilir District and describe and analyze the continuity of the Pangantan Ngindring tradition in the midst of life. the people of Moyo Hilir sub-district. This research uses a qualitative research approach and is included in the type of descriptive research. The data collection methods used in this study are: observation, interviews, and documentation. The data analysis used is descriptive analysis which will provide a continuous picture from beginning to end in order to obtain a description of the Pangantan Ngindring tradition. In this study, checking the validity of the data using techniques: observation persistence, mode triangulation and theory triangulation, adequacy of references. This study found that the origin of the Pangantan Ngindring tradition was from the habits of the Sumbawa people, especially those in Moyo Hilir District, to match their children with family or relatives. Therefore, neither party knows each other. In order to avoid unwanted things in married life, such as quarrels or divorces, the Pangantan Ngindring tradition was held. Tujuan dari penelitian ini adalah untuk mendreskripsikan asal usul tradisi Pangantan Ngindring pada upacara perkawinan adat, mendeskripsikan dan menganalisis fungsi Pangantan Ngindring pada upacara perkawinan adat serta mendeskripsikan dan menganalisis kelangsungan tradisi Pangantan Ngindring ditengah kehidupan masyarakat kecamatan Moyo Hilir. Penelitian ini menggunakan pendekatan penelitian kualitatif dan termasuk dalam jenis penelitian deskriptif. Adapun metode pengumpulan data yang digunakan dalam penelitian ini yaitu: observasi, wawancara, dan dokumentasi. Analisis data yang digunakan adalah analisis deskriptif. Dalam penelitian ini pengecekan keabsahan data dengan menggunakan tehnik: ketekunan pengamatan, triangulasi mode dan triangulasi teori, kecukupan referensi. Penelitian ini mendapat hasil bahwa asal usul tradisi Pangantan Ngindring adalah bermula dari kebiasaan masyarakat Sumbawa khususnya masyarakat yang berada di Kecamatan Moyo Hilir untuk menjodohkan anaknya dengan keluarga atau kerabat. Oleh karena itu kedua belah pihak tidak ada yang saling mengenal satu sama lain. Guna menghindari hal hal yang tidak diinginkan dalam kehidupan berumah tangga, misalnya seperti pertengkaran maupun perceraian, maka diadakanlah tradisi Pangantan Ngindring.


2021 ◽  
Vol 3 (2) ◽  
pp. 32
Author(s):  
Novia Permata Sari ◽  
Risman Bustamam

The habit of the people of Nagari Balimbing reading Yasin's letter in the morning and evening at the cemetery for seven days is a special attraction. The focus of the research is on the history of the emergence of the tradition of reading Yasin in the morning and evening at the cemetery for seven days, then the practice of reading Yasin in the morning and evening at the cemetery for seven days and the meaning of reading Yasin in the morning and evening at the cemetery for seven days. The type of research that the author uses is a type of field research or (field research) using qualitative descriptive methods. This research data collection technique was obtained from the results of observations, interviews and documentation of researchers with the results of the study it was known that this tradition had been going on from generation to generation which is still being carried out, which originated from the Tariqa Syatariyah brought by Sheikh Burhanuddin from Ulakan. The practice of this tradition is carried out in the morning and evening at the cemetery for seven days in a row by the family of the corpse, namely by reading alfatihah, watering talqin, reciting prayers for the torment of the grave, surah yasin, surah al-ikhlas, al-falaq and an-nas.


JOGED ◽  
2020 ◽  
Vol 15 (1) ◽  
pp. 69-83
Author(s):  
Marisa Marisa

Tari Kiamat merupakan satu tarian yang hidup dan berkembang pada masyarakat adat Keratuan Darah Putih di Desa Kuripan Kecamatan Penengahan Kabupaten Lampung Selatan di Provinsi Lampung. Tari Kiamat adalah tarian penutup dari ruwah atau syukuran tujuh hari tujuh malam perkawinan pihak Keratuan Darah Putih yang disebut Nuhot atau Nyambai. Upacara ini dilaksanakan bersamaan dengan pengukuhan adok atau gelar adat tertinggi yang merupakan satu bagian penting dalam upacara pernikahan pada Keratuan Darah Putih. Tari Kiamat memiliki fungsi sebagai penutup atau sebagai akhir segala proses rangkaian upacara, merupakan bentuk rasa syukur dan rasa terima kasih atas kerja sama para punggawa, penyimbang, dan masyarakat adat Keratuan Darah Putih di Desa Kuripan Kecamatan Penengahan Kabupaten Lampung Selatan dalam mendukung seluruh rangkaian acara. Pokok permasalahan penelitian ini adalah makna dan simbol Tari Kiamat pada masyarakat Keratuan Darah Putih, yang dipecahkan dengan teori Ferdinand De Saussure terkait petanda dan penanda yang merupakan kunci dalam pengungkapan analisis makna terhadap simbol-simbol yang ada pada Tari Kiamat. Makna-makna yang telah didapatkan nantinya akan dikaitkan dengan adanya relasi sistem kemasyarakatan pada masyarakat Keratuan Darah Putih. Hasil analisis data dalam penemuan makna dari simbol-simbol pada Tari Kiamat menunjukkan relasi sistem kemasyarakatan Keratuan Darah Putih. Hal tersebut dikaitkan dengan kehidupan masyarakat Keratuan Darah Putih yang hidup dengan berpedoman pada Piil pesenggiri yang juga merupakan bagian dari pedoman kehidupan masyarakat Lampung. Seluruh keterkaitan tersebut diterangkan dalam bentuk penyajian Tari Kiamat yang disuguhkan sebagai tarian yang sakral karena hanya boleh ditarikan oleh keturunan atau atas seizin dari pihak Keratuan Darah Putih. Hal tersebut dibuktikan dengan adanya bentuk Tari Kiamat dalam acara ruwah perkawinan adat Keratuan Darah Putih yang umumnya hanya terjadi pada kurun waktu 20 – 30 tahun sekali. ABSTRACT Kiamat dance is one of the dances that lives and develops in the indigenous people of the White Blood Association in Kuripan Village, Penengahan District, South Lampung Regency in Lampung Province. Doomsday dance is a closing dance from Ruwah or Thanksgiving for seven days and seven nights of marriage, the White Blood Association called Nuhot or Nyambai. This ceremony is held in conjunction with the inauguration of adok or the highest customary title which is an important part of the wedding ceremony at the White Blood Association. Kiamat dance has a function as closing or as the end of all the process of a series of ceremonies. Kiamat Dance is a form of gratitude and gratitude for the cooperation of the retainer, balancer, and indigenous people of the White Blood Association in Kuripan Village. Penengahan Subdistrict, South Lampung Regency in supporting the whole series of events. The main question of this research is the meaning and symbol of the Kiamat Dance in the White Blood Society. This problem can be solved through the use of theory by Ferdinand De Saussure regarding markers and markers which are key in the disclosure of meaning analysis of symbols that exist in Kiamat Dance. The meanings obtained will be presented with a community relations system in the White Blood Society. The results of data analysis in the discovery of the meaning of the symbols on Doomsday Dance show the relation of the social system of the White Blood Unity. This is related to the lives of the people of the White Blood Society who live by referring to Piil Pesenggiri, which is also part of the life guidelines of Lampung people. All of these linkages are accepted in the form of presenting the Doomsday Dance which is presented as a sacred dance because it is only permitted for people who have permission from the White Blood Association. This is evidenced by the form of Doomsday Dance in the event of the traditional marriage ceremony for the White Blood Association which can be done once every 20-30 years.


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