scholarly journals PERIBAHASA BAHASA REJANG

2017 ◽  
Vol 3 (2) ◽  
pp. 235-247
Author(s):  
Indah Pujiastuti
Keyword(s):  
Content Analysis ◽  
Qualitative Approach ◽  
Customary Law ◽  
Oral Literature ◽  
Social Fabric ◽  
Social Community ◽  
The People ◽  
The Social ◽  
Written Form ◽  
Descriptive Method

AbstrakPeribahasa merupakan ungkapan tradisional yang menjadi bagian dari sastra lisan. Di Masyarakat Rejang, peribahasa tersebut dimunculkan secara lisan di acara adat seperti pernikahan dan dimunculkan dalam peraturan adat Rejang. Penelitian ini bertujuan untuk mendeskripsikan peribahasa dari Msayarakat Rejang khususnya masyarakat Kabupaten Rejang Lebong. Peribahasa tersebut dideskripsikan dari aturan adat yang sudah direkam dalam bentuk tulis yaitu Kelpeak Ukum Adat (Hukum Adat Rejang). Penelitian ini juga untuk mengetahui fungsi dari peribahasa tersebut. Penelitian ini menggunakan pendekatan kualitatif dengan metode deskriptif yang bersumber dari hukum adat Rejang yaitu Kelpeak Ukum Adat Ngen Riyan Ca’o Kutei Jang yang memuat tentang tata cara bermasyarakat, hak dan kewajiban masyarakat, adat pernikahan, warisan, tarian, kepemimpinan, busana, bahasa, dan tulisan. Penelitian ini menitikberatkan pada analisis dokumen. Hasil yang didapatkan, bahwa 29 peribahasa yang ditemukan dalam hukum adat tersebut membahas tentang tatanan hidup masyarakat Rejang. Peribahasa tersebut berfungsi sebagai nasihat, larangan, teguran, pengajaran, gambaran tatanan sosial bermasyarakat. Kata Kunci: Peribahasa, Suku Rejang, Hukum Adat  AbstractProverbs are traditional expressions that are part of oral literature. In Rejang Community, the proverb was raised orally in traditional events such as weddings and raised in the Rejang customary law. This study aims to describe the proverbs of Msayarakat Rejang, especially the people of Rejang Lebong Regency. The proverb is described from customary rules that have been recorded in written form of Kelpeak Ukum Adat (Custom Rejang Law). This research is also to know the function of the proverb. This research used qualitative approach with descriptive method that comed from customary law of Rejang namely Kelpeak Ukum Adat Ngen Riyan Ca’o Kutei Jang which contains about social, community and rights, customs, and writing. This study focused on content analysis. The results obtained, that the 29 proverbs found in the customary law is about the life order of the Rejang community. These proverbs serve as advice, prohibitions, admonitions, teachings, images of the social fabric of society. Keywords: Proverb, Rejang Community, Customary Law

scholarly journals TRADISI UANG ILANG SEBAGAI HUKUM ADAT DALAM PELAKSANAAN PERNIKAHAN DI NAGARI CAMPAGO SELATAN

2018 ◽  
Vol 17 (1) ◽  
pp. 99
Author(s):  
Riyen Gusti Suparta
Keyword(s):  
Socioeconomic Status ◽  
Data Collection ◽  
Qualitative Approach ◽  
Customary Law ◽  
Cultural Aspects ◽  
The People ◽  
The Social ◽  
The Family ◽  
Two Sides ◽  
Descriptive Method

The Lost Money or Given Money” is called Uang Ilang in term of Minangkabau culture. It is a gift in the form of a sum of money by the bride and groom given to the prospective bridegroom. The payment of “the lost money” is done through intermediary the head of the tribe between the two sides of the family. This tradition of “the lost money” is a customary requirement that must be met by the family of the bride to the prospective groom. The amount of money may vary depending on the request of the head of the tribe or the male family to the prospective bride. There are two aspects that determine the amount of money payments first, the cultural aspects and socioeconomic status. The purpose of this study is to describe how the implementation of traditions of “the lost money” in South Campago District. This research used descriptive method with qualitative approach. Data collection by interview and supported by supporting books related to “the lost money”. The result of this research is known that marriage with “the lost money” tradition system is customary law that has been applied to South Campago District community. In the implementation by finding the source of “the lost money” by borrowing, participation from the head of the tribe, helps from the groom if the couple is dating and t”the lost money” be the responsibility of the parents. The high low payment of illicit money for now is also influenced by the social status of the prospective bridegroom but most of the people do traditions of “the lost money” more to the cultural aspect so the number of payers is only as a customary filler only.

Segmenting, targeting and positioning in Islamic marketing

2020 ◽  
Vol ahead-of-print (ahead-of-print) ◽  
Author(s):  
Mohammad Mominul Islam
Keyword(s):  
Content Analysis ◽  
Design Methodology ◽  
Secondary Data ◽  
Qualitative Approach ◽  
Content Type ◽  
Social Fabric ◽  
Shape Segmentation ◽  
Whole Process ◽  
The Social ◽  
Practical Implications

Purpose This study aims to conceptualize the basic Islamic marketing (IM) process according to Shari’ah, addressing some of the queries raised by scholars on halal and marketing. Design/methodology/approach A qualitative approach and content analysis have guided to shape segmentation, targeting and positioning (STP) with the help of secondary data from conventional and IM. Required Qur’anic verses and hadiths have been galvanized to shape STP in line with empirical evidence, showing potential marketing implications. Findings This study has accepted Islamic resources to segment markets, mentioning mankind, non-Muslims, Muslims, generic, halal and Islamic products. It has proposed to target mankind, non-Muslims markets with generic and halal products. Muslim marketers can target the pious Muslim consumers with Islamic products. For positioning, the halal certification has been suggested for the non-Muslim marketers and Islamization is for Muslim marketers. The whole process has been conceptualized in a single framework. Practical implications Marketers can have many product development ideas and basic guidelines and scholars may be able to sense some queries as to IM. Social implications This study has shown how inter-religious relationships can be harmonized with carrying out marketing functions to keep the social fabric following the Qur’anic verses. Originality/value This study has outlined the IM process as per Muslim and non-Muslim marketers’ needs under Shari’ah. Besides, it has answered some questions on halal and IM that has been hardly addressed before.

NILAI-NILAI KEARIFAN LOKAL DALAM TRADISI LISAN WARAG-WARAH DAN RINGGOK-RINGGOK SUKU KOMERING, SUMATERA SELATAN (VALUES OF LOCAL WISDOM IN ORAL TRADITION OF WARAH WARAH AND RINGGOK-RINGGOK OF KOMERING TRIBE, SOUTH SUMATRA)

ALAYASASTRA ◽  
2017 ◽  
Vol 13 (1) ◽  
pp. 73
Author(s):  
Ery Agus Kurnianto
Keyword(s):  
Social Relations ◽  
Oral Tradition ◽  
Social Groups ◽  
Qualitative Approach ◽  
Oral Traditions ◽  
Oral Literature ◽  
Belief In God ◽  
Real Effort ◽  
Descriptive Method

The focus of the problem in this study is the values of local wisdom within two oral traditions of Warag-Warah and Ringgok-Ringgok of Komering Tribe, South Sumatra. This study aimed to identify and to describe elements of local wisdom within those oral traditions. In addition, this study was established as a real effort to explore, to inventorize, and to document the oral traditions of Komering society. A descriptive method was applied in this study. The data were analyzed by applying qualitative approach on ethnographic elements to demonstrate and explain the value of local wisdom within those oral traditions. The theory applied in this study were oral literature and local wisdom. The conclusion from the analysis proved that there was a concept of social relations among individuals, among individuals and society, among social groups, and among individuals and their God. The value of local wisdom that had been identified were: 1) belief in God, 2) deliberation, 3) responsibility and 4) helping each other. The actualization of the value of local wisdom within the oral traditions of Warag-Warah and Ringgok-Ringgok was in form of behaving in ways that help each other, solving problems by means of deliberation and responsibility. Keywords: Oral tradition, warah-warah, ringgok-ringgok, local wisdom values.

scholarly journals Coverage of Sanitation Issues in India

SAGE Open ◽  
2016 ◽  
Vol 6 (4) ◽  
pp. 215824401667539 ◽  
Author(s):  
Nayeem Showkat
Keyword(s):  
Content Analysis ◽  
Print Media ◽  
Public Information ◽  
Indian English ◽  
The Public ◽  
The People ◽  
Written Form ◽  
Established Fact ◽  
Grand Public ◽  
Good Percentage

Print media plays a crucial role in information distribution and thus enjoys the mileage of being one of the strongest medium of public information. Media plays an important role in our society as its purpose is not only to inform the public about current and past events, but it also determines what we think and worry about. With more in-depth coverage and investigation, this written form of communication creates a longer influence on the minds of the reader. Theory predicts that information provided by print media reflects the media’s incentives to provide news to different types of groups in society, and affects these groups’ influence in policy making. The article analyses the role played by the print media in creating awareness among the Indian public regarding the paramount sanitation issues. The study will use data produced by the different newspapers pertaining to such issues. It is a well established fact that a good percentage of people in India still have no adequate means of disposing their waste. Poorly controlled waste also means daily exposure to an unpleasant environment. Despite the presence of grand public sanitation schemes, waste management remains to be one of the major problems faced by the people. Content analysis is proved to be instrumental in analyzing the content of the major Indian English dailies. This study used content analysis to unveil how much importance newspapers have been giving to sanitation problems and hygiene-related issues. The findings reveal that newspapers have given an utmost importance to the sanitation policies in India.

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

scholarly journals Social Values Reflected in "Batu Dara Muning" An Oral Literature of Dayak Keninjal Tribe

2018 ◽  
Vol 3 (1) ◽  
pp. 34
Author(s):  
Martono Martono
Keyword(s):  
Cultural Heritage ◽  
Character Education ◽  
Social Values ◽  
Social Value ◽  
Local Culture ◽  
Oral Literature ◽  
Sociology Of Literature ◽  
The People ◽  
The Social

Oral literature has an important function in life because it can reflect people's lives and instil a sense of love for their own culture. Oral literature is a cultural heritage of the region passed down from generation to generation which is narrated from mouth to mouth and has a noble value. The noble value contained in oral literature reflects the local culture of the tribe. Certain noble values must be continuously preserved and implemented in the life of society and state. The noble value as a form of character education, such as social values. Therefore, positive social values must be maintained. The social values as many ancestral riches are also found in Dayak Keninjal oral literature titled Batu Dara Muning. The social value that can be found in oral literature entitled Batu Dara Muning is the value of a mother's love for a child, obedient to parents, forbidden marriage, obedience to customs. To analyze oral literature Batu Dara Muning used an approach of a sociology of literature. The reason literature is a mirror of the lives of the people who own the story. Stories or events expressed in oral literature are sourced from events in society with the narrator's imagination. The character used in oral literature is not the name of the character in his tribe, but the name made by the narrator.

scholarly journals UNSUR YANG MEMBENTUK METAFORA DALAM BIAU [THE ELEMENTS THAT FORM METAPHOR IN BIAU]

2020 ◽  
pp. 126-134
Author(s):  
Jessica Dato ◽  
Rosline Sandai ◽  
Taufik Dermawan
Keyword(s):  
Content Analysis ◽  
Language Skills ◽  
Qualitative Approach ◽  
Metaphorical Language ◽  
Living Things ◽  
Natural Beauty ◽  
Practitioner Knowledge ◽  
Traditional Poetry ◽  
Descriptive Method

Biau is a traditional Iban poem of invocational categories related to the ritual of performing rituals to summon Petara (the gods). The metaphorical language is used by Lemambang (ritual practitioner) to convey the message to Petara to be more attractive and polite. This study aims to analyze the elements that make up the metaphor in the biosphere structure. Based on the qualitative approach, the descriptive method was used to study the three biases taken from the book Sampi Enggau Biau. Content analysis is used to analyze the elements that make up the metaphor in a biased structure. The findings show that the elements that form the metaphor in the biosphere structure are based on living things, non-living things and nature that are adapted to the life of the Iban people. These elements are used to express traditional heritage, presence of entity or spirit, presentation of ritual (piring), types of chickens, strength of chickens, guest character present in plate presentation and natural beauty. life and nature in metaphorical metaphors add practitioner knowledge of the language skills of traditional poetry.

IMPLEMENTASI PERATURAN DAERAH KHUSUS (PERDASUS) PROVINSI PAPUA NOMOR 23 TAHUN 2008 TENTANG HAK ULAYAT MASYARAKAT HUKUM ADAT DAN HAK PERORANGAN WARGA MASYARAKAT ADAT ATAS TANAH (STUDI KASUS KOTA JAYAPURA DAN KABUPATEN BIAK NUMFOR)

2016 ◽  
Vol 11 (2) ◽  
pp. 40-59
Author(s):  
Ayu Kurnia Utami
Keyword(s):  
Conflict Resolution ◽  
Indigenous People ◽  
Civil Law ◽  
Qualitative Approach ◽  
Customary Law ◽  
Land Conflict ◽  
Local Regulation ◽  
The People ◽  
The Government

This study discusses Perdasus 23 Year 2008 about individual and communal rights of customary law society over the land through a case study in Jayapura and Biak Numfor. The special local regulation (Perdasus) is a part of the efforts to secure the customary society or the indigenous people of Papua. The aim of this study is to identify how far Perdasus 23 Year 2008 has been implemented in Jayapura and Biak Numfor. The study applies qualitative approach which data is collected through observations, interviews, and content analysis of related documents. The result of this study shows that Perdasus 23 Year 2008 is not implemented thoroughly. Although the regulation is not normatively implemented, it has been practically implemented through the initiatives of Jayapura and Biak Numfor government to carry out conflict resolution program in each region. In doing so, the government of Jayapura has done the communal right mapping of Port Numbay people, while the government of Biak Numfor issues a local regulation (Perbup) about the strategy of land conflict resolution by encouraging of the involvement of customary role and legitimation in the region. Eventhough these activities are not conducted in accordance with Perdasus 23 Year 2008, Jayapura has performed four substances of the “Perdasus”: research, mapping, management and identification, and land conflict resolution. Meanwhile, Biak Numfor regency has performed two substances: communal land management and land conflict resolution though they only fulfill some aspects of these substances when performing research and mapping. There are three aspects affecting the implementation of Perdasus in Jayapura and Biak Numfor. First, ineffective communication both from the policy maker to the policy implementer and from policy implementer to the people that causes confusion to the society regarding the policy. Second, the existing paradigm of local people who still believe that customary law is more powerful than civil law. Last but not the least is Government’s initiative to do an activity to protect the communal right of indigenous people of Papua.

scholarly journals Kepercayaan dan Hegemoni dalam Cerpen “Makelar” Karya Sri Lima R.N. (Kajian Hegemoni Gramsci)

2019 ◽  
Vol 14 (2) ◽  
pp. 136
Author(s):  
Fajrul Falah
Keyword(s):  
Short Stories ◽  
Short Story ◽  
Research Data ◽  
Message Content ◽  
Social Community ◽  
The Public ◽  
The People ◽  
The Social ◽  
The Media ◽  
Community Trust

This study aims to express the trust and hegemony in the "Broker" short story by Sri Lima R.N. This research is motivated by the idea that language in fiction or short stories is meaningful and indicated not to be neutral.  The language in the short story, became the media for sending message content to the author as a reflection of the social community referred to. The approach used in this study is the sociology of literature, specific to the study of Gramsci hegemony. The research method used is descriptive qualitative.  Research data obtained from text, words, phrases, sentences, contained in short stories related to trust and hegemony. The research data is then described and expressed based on the approach used. The results of the study show that there was a change in the characteristics of Handoko's character as a broker who was initially good, become opportunist. Brokerage profession is used as a tool to hegemony the public to get profits. Community trust in brokers and people who are considered smart also grow. However, Handoko's figure was eventually protested by people who had used their services and failed. Handoko or brokers run away from the protests and demands of the people.

The Virtues of Violence

2020 ◽  
Author(s):  
Kevin Duong
Keyword(s):  
Political Violence ◽  
French Revolution ◽  
Legal Regime ◽  
Modern Democracy ◽  
Paris Commune ◽  
Social Fabric ◽  
The People ◽  
The Social ◽  
The First World War ◽  
First World

This book uncovers an unfamiliar vision of political violence that nonetheless prevailed in modern French thought: that through “redemptive violence” the people would not rend but regenerate society. It homes in on invocations of popular redemptive violence across four historical moments in France specifically: the French Revolution, Algeria’s colonization, the Paris Commune, and the eve of the first World War. In each of these cases, the book reveals how French thinkers experienced democratization as social disintegration. Yet, before such danger, they also proclaimed that virtuous violence by the people could repair the social fabric. The path leading from an anarchic multitude to an organized democratic society required, not violence’s prohibition, but its virtuous expression by the people. Understanding this counterintuitive vision of violence in French thought offers a new vantage point on the meaning of modern democracy. It alerts readers to how struggles for democracy do not merely seek justice or a new legal regime but also liberating visions of the social bond.

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