Semiotika budaya kemaritiman masyarakat Indonesia pada syair lagu

Syair lagu merupakan rangkaian dan tatanan kata indah yang diberi notasi dan dilagukan. Syair lagu memuat simbol-simbol pesan yang hendak disampaikan pencipta kepada pendengarnya. Simbol dalam syair lagu tidak mudah dimengerti dan perlu penafsiran. Pencipta lagu menggunakan simbol verbal pada syair lagu guna mewakili segala hal terkait dengan maksud, harapan, perasaan serta kondisi yang terjadi di lingkungan fisik serta menerjemahkan kehidupan di dunia yang diketahuinya. Untuk memahami sistem tanda yang menggambarkan budaya kemaritiman dalam syair lagu digunakan pendekatan semiotik. Penelitian ini bersifat deskriptif kualitatif, mengkaji bahasa berupa tanda atau simbol dalam syair lagu kemaritiman. Teknik pengumpulan data dengan mendokumentasikan lagu di Museum Musik Indonesia (MMI) di Malang serta eksplorasi di internet. Data berupa aspek kebahasaan yang mengandung sistem tanda budaya kemaritiman dari 14 lagu. Tujuan penelitian mendeskripsikan bentuk penanda dan petanda budaya kemaritiman pada syair lagu dan aspek budaya kemaritiman masyarakat Indonesia. Hasil penelitian ditemukan penanda dan petanda yang menunjukkan budaya kemaritiman pada syair lagu kemaritiman serta empat aspek sistem budaya masyarakat maritim meliputi, sistem mata pencaharian hidup, sistem peralatan hidup dan teknologi, sistem pengetahuan, dan sistem keorganisasian sosial. Lagu-lagu kemaritiman Indonesia merepresentasikan budaya kemaritiman masyarakat pesisir melalui simbol tanda yang ada. Untuk itu, lagu merupakan rekaman budaya masyarakat di masanya. Song verse is a series and arrangement of beautiful words that are noted and performed. The song verse contains symbols of the message that the creator wants to convey to his listener. The symbols in the verse of the song are not easy to understand and need interpretation. The songwriter uses verbal symbols in the song's verse to represent everything related to the intentions, expectations, feelings and conditions that occur in the physical environment and translate life in the world he knows. To understand the sign system that describes maritime culture in song verse, a semiotic approach is used. This research is qualitative descriptive, studying the language in the form of signs or symbols in maritime song verse. Data collection techniques by documenting songs at the Indonesian Music Museum (MMI) in Malang as well as exploration on the internet. Data in the form of language aspects that contain a maritime cultural sign system of 14 songs. The purpose of the study describes the form of markers and signs of maritime culture in song verses and aspects of maritime culture of Indonesian society. The results of the study found markers and signs that show maritime culture in maritime song verses as well as four aspects of the maritime community cultural system including, livelihood system, living equipment system and technology, knowledge system, and social organization system. Indonesian maritime songs represent the maritime culture of coastal communities through the symbol of existing signs. For this reason, the song is a recording of the culture of the people of his time.

Revitalization of the Novel of the Fire Smoke Cloud By Korrie Layun Rampan (Antropolinguistic Study)

The revitalization of Api Awan Asap Novel by Korrie Layun Rampan (Anthropology Study), This study aims to (1) describe language, (2) describe technological systems, (3) describe livelihoods, (4) describe arts, and (5) describe systems religion in the novel Api Cloud Asap by Korrie Layun Rampan. The method in this study uses a descriptive analysis method and an anthropological approach that includes aspects of literary anthropology. The data source in this study is the novel Api Awan Asap by Korrie Layun Rampan. The collection technique in this research is text observation technique and interpretive descriptive technique. The results of this study can be concluded as follows: (1) the language system contained in the Api Awan Asap novel, namely the Dayak Benuaq language and English, (2) the technological system described in the Api Awan Asap novel such as: lou, bivouac, ulin, ketinting , sharp weapons, ulap, ulap doyo, jewelry, (3) the livelihood system described in the novel Api Awan Asap, such as gardening, hunting, berhuma, cutting down forests, and businessmen, (4) the arts described in the novel Api Awan Asap, namely musical instruments, sculpting, weaving, dancing, singing, and weaving, (5) the religious system described in the novel Api Awan Asap, namely the application ceremony, wedding ceremony, magic, legend, and customary law ceremonies.

The Representation of Local Wisdom in Short Stories: A Study in North Sumatra

The purpose of writing this article is to provide an analytical study of literary texts associated with the diversity of local wisdom in North Sumatra. The emergence of short story writers in North Sumatra gives a new color in carrying the wisdom of the local culture. The content of short stories loaded with cultural contents is implicitly conveyed to provide knowledge about the culture itself that begins to fade. Problems in this study include how to examine local wisdom in the short stories of North Sumatra authorship. The theory used is Cultural Theory and Literary Anthropology, which is very relevant in exploring aspects of local wisdom in the content of the short stories. Qualitative descriptive methods are used in identifying and analyzing the contents of such short stories and then interpreted in the context of related local cultural wisdom. This of course requires an objective narrative so that the explanation does not deviate from the cultural packages of North Sumatra. The results of the research obtained illustrate the strength of local wisdom that appears in the content of the North Sumatra authorship short story. Aspects of the language system, social system, livelihood system, and arts represent local wisdom from the analysis of north Sumatra's authorship short stories. These values are examined from the background and from dialogues that arise from the contents of short stories and then constructed according to the theory used.

Combination of Bonding, Bridging and Linking Social Capital in a Livelihood System: Nomadic Duck Herders Amid the Covid-19 Pandemic in South Sulawesi, Indonesia

Livelihood systems of nomadic duck herders make a unique study subject due to the livelihood assets, strategies, and outcomes they manage, which involve interactions with various actors that keep moving around. Social capital the duck herders build in their interaction with other actors, namely rice farmers, play an important role to face different vulnerability context, including those brought by the Covid-19 pandemic. This study aims to characterize components of bonding, bridging and linking social capital in the context of relationships between duck herders and other actors, and seeks to find the essential role of the combination of the three types of social capital for livelihood outcomes, particularly in facing vulnerabilities due to the pandemic. The method of grounded theory research was applied for its ability to allow researchers to reveal processual relationships between duck herders and other actors. Data were collected through semi structured interviews, analyzed by open, axial, and selective coding. The duck herders combine components of bonding, bridging, and linking social capital selectively depending on the interests behind each interaction with different actors. The bridging and linking role that social capital plays in herders’ interactions with farmers and irrigation officials is undertaken in order to gain access to natural capital (rice fields and irrigated water), while in their interaction with egg traders, they utilize bridging social capital to gain access to financial capital (in the form of cash and loans). The vulnerability context due to the pandemic has shaken the livelihood system of the duck herders by upsetting the egg supply chain due to social restriction policies. Social capital therefore plays an important role in facing vulnerability, in the context of forming good will among egg traders that continued to buy eggs from the duck herders, which served as a kind of pay back for the loyalty of the duck herders. We find that social capital plays a vital role in a livelihood system, within which the access to livelihood assets depend on social relations. This study also explored the impact of the Covid-19 pandemic as it resonates more on supply chains than production processes.

Minangkabau Community in the Collection of Kaki Yang Terhormat Short Story by Gus Tf Sakai

The problem in this study is the many forms of social reality of the Minangkabau people in Collection of Kaki Yang Terhormat Short Story by Gus Tf Sakai. This problem is the main reference to find out what the social reality of the Minangkabau community is in the Collection of Kaki Yang Terhormat Short Story by Gus Tf Sakai from the perspective of the author. This type of research is qualitative research. The method used in this research is descriptive method. The data in this study are in the form of words, sentences and dialogues related to Minangkabau social reality. The data source in this study is a Collection of Kaki Yang Terhormat Short Story by Gus Tf Sakai. The results of this studyillustrate the social reality of the Minangkabau people that occur from cultures or traditions that have been born from their ancestors, which are customs or that have become identities for the people in Minangkabau or from habits that occur repeatedly and are designated as traditions for the Minangkabau people. Based on this, social reality of the Minangkabau people in Collection of Kaki Yang Terhormat Short Story by Gus Tf Sakai in terms of (1) language, there are Minang languages and Indonesian languages; (2) the science system, regarding takambang nature to become a teacher; (3) social systems / social systems, in the form of traditions that become the identity of the Minangkabaucommunity; (4) equipment / equipment, regarding equipment / characteristics for the Minangkabau community which is a necessity for life and culture of the Minangkabau community; (5) livelihood system, regarding work for the Minangkabau people (6) arts, concerning the motion art possessed by the Minangkabau people namely silek, and (7) religious systems, regarding culture to surau for adolescents in Minangkabau.

Pandangan Al-Qur’an Dan Hadist Terhadap Etos Kerja

Alquran and Hadits are Islamic teachings in which there are teachings for charity and work which are recited in the sentence "amal as shalihat". Work ethic is one of the elements among the seven universal cultural elements, namely the element of "livelihood systems". livelihood system means economy. Work is an activity carried out by humans in achieving a welfare of life and if they are lazy they will fail to get it. Success and failure are the result of their own hard work. In Islam the characteristics of the work ethic of seeking the world's wealth in a lawful way, not asking for money, fulfilling family needs and compassion for neighbors. As the Prophet Muhammad saw work as the actualization of faith and devotion. Therefore for a Muslim to live is to work. Allah SWT in his word remember that Allah SWT will not change the fate of humans before humans change what is in him.

Dinamika Spasial Tanah Terdaftar dan Implikasinya terhadap Sistem Penghidupan Masyarakat Lokal di Kabupaten Takalar

Spatial Dynamic of Registered Land and Its Implications to the Livelihood System of Local Communities in Takalar Regency Takalar Regency is part of the Mamminasata Urban Region in South Sulawesi Province, which is designed to accelerate regional economic growth . Therefore, the government needs to make efforts to create a conducive investment climate in Takalar Regency. One of effort was by accelerating land registration through the Systematic and Complete Land Registration Program (PTSL). PTSL has been implemented in Takalar Regency since 2017. This research aims to identify the spatial dynamic of land registered in Takalar Regency and analyze its implications to the livelihood system of local communities. Data of land registered were analyzed by descriptive analysis, overlaid, and Moran Index spatial autocorrelation analysis was conducted to identify spatial dynamics. Data of livelihoods system, i.e. the human capital, natural capital, social capital, physical capital, and financial capital, were analyzed by Score Index method. Purposive sampling was applied to three village typologies, namely the developing coastal village, the independent coastal village, and the developing non-coastal village. The result shows that unp to 2019, 55% of the number of land parcels in Takalar Regency had been registered. Registered land had increased by 11% from 2017 and PTSL had contributed 54% of the increase. The ratio of land registered to the number of land parcels in 29 villages had changed and showed a random spatial distribution pattern dominated in northwest areas of the regency. The spatial dynamics of land registered were also followed by the dynamics of land transactions, land values, and land conversion. The result of the Scoring Index method showed that the livelihood capital of local communities after implementation of PTSL was categorized as sufficient for all typologies of sample villages. Land registration had direct implications for natural capital and financial capital.

Peralihan Sistem Mata Pencaharian dan Pola Interaksi Masyarakat Petani Kratom di Kecamatan Putussibau Utara, Kabupaten Kapuas Hulu, Kalimantan Barat

The people of North Putussibau are indigenous people with one of its prominent characteristics, namely the enactment of customs, procedures for interacting, in accordance with the customs and norms that the ancestors inherited. Based on the tradition and culture of the original community, the community carried out agricultural food crops and plantations in order to meet their daily needs. However, over time there has been a shift in the livelihoods of indigenous people to kratom plant farmers. This research was conducted to determine the factors that influence the change in the livelihood system of the North Putussibau community after the kratom market. This research was conducted in Banua Tengah Village, Sungai Uluk Palin Village, and Hilir Kantor Village, Putussibau Utara District, Kapuas Hulu Regency, Pontianak. The research location was chosen deliberately with the consideration that in the sample village there were indigenous people who had cultivated kratom for at least 2 years. Informants in this study were community leaders, village heads, kratom farmers, and village government. The data of this study were analyzed using an interactive model consisting of three activities that occurred simultaneously, namely: data reduction, data presentation, and drawing conclusions / verification. The results showed that there was a shift in the livelihood system where indigenous peoples were marked to begin to cultivate kratom along with previously existing cultivation plants. The transition to this livelihood system is influenced by three factors, namely: government policies, interactions with villagers, and norms or rules that affect indigenous people of North Putussibau in land use and resource extraction.

Mr. Significance of Social Capital in Community Resilience and Performance of Food Security Project in Loima Sub-County, Turkana County, Kenya

This paper examines the influence of social capital on performance of food security projects in pastoral livelihood system. This study used semi-structured questionnaires, interview guides and observation check lists to gather data and information. A total of 491 households were sampled across 11 sub-locations. The study findings showed that social capital has a positive influence (r² = 0.2055), however, the correlation varies depending on the type of social capital. This implied that social capital explained 20.55% of the variations in performance of food security projects while the other percentage (79.45%) is explained by other variables which were not included for this study. In terms of comparison, bridging had the strongest influence (r=0.496), followed by linking (r=0.142) then bonding (r=0.102). The overall F statistic of F = 37.12 (p=0.05) was statistically significant since at (p = 0.000 < 0.05) hence was suitable to analyze the relationship between social capital and performance of food security projects. The study found out that bonding and bridging social capital were strong while linking social capital was weak in the community. The study concluded that strong bonding and bridging social capital were limited to enhancing short term absorptive and to less extend adaptive capacity of community while the weak linking capital in the study area was associated with low external engagement coupled with lack of resources and increased number of poor people hence impending long-term resilience building to food insecurity.

MORPHOGENETIC KEBUDAYAAN DALAM SISTEM MATA PENCAHARIAN MASYARAKAT DESA TUTUP NGISOR, KABUPATEN MAGELANG

Cultural systems that play an important role in people's lives, especially those related to local wisdom in the livelihoods of the people. This study aims to determine the culture of the livelihood system of Tutup Ngisor’s Village. The method in this research is qualitative with purposive sampling technique. As for conducting data validity using triangulation of sources with in-depth interviews as data collection techniques. This research was examined using structural theory and agents from Margaret S. Archer. In this theory, the morphogenetic approach can be seen in two forms, namely morphogenesis and morphostasis. There is the influence of agents and structures in interactions and actions so as to bring up structures that also react and change with the actions and interactions of the agents. Based on the findings of the field, the people of Tutup Ngisor’s Village have a number of livelihood elements that have experienced technical changes (morphogenesis) and there are some elements that have morphostatic (unchanged). Thus there is a cultural change in the livelihood systems of Tutup Ngisor’s Village community.