Aims to describe the meaning and function of local wisdom contained in proverbs or called limbaga Simalungun. The meaning and function of local wisdom is a general guideline or principle adopted by every member of society, especially in attitude and behavior, to meet social needs. Therefore, value is an idea related to what is considered good, worthy and desired by all levels of society in life. The data collection method used in this study is a descriptive qualitative method which tends to use analysis. The data collection methods used in this study are: library methods, observation methods and interview methods. The results of the analysis of this study indicate that the proverb (Limbaga) of Simalungun has a meaning and function of local wisdom.
This paper is entitled " Umpasa as Character Building in the Simalungun Community". Umpasa as a cultural tradition and oral tradition owned by the community serves as a medium for conveying hope, and advice on moral teachings that can be guided by the Simalungun community, Simalungun Umpasa is often played in traditional ceremonial activities such as at wedding ceremonies, funeral and others. etc. This study aims to describe the character values contained inSimalungun Umpasa. The theory used in this paper refers to Suyanto (2011) about the values of character building by using qualitative descriptive analysis methods. The results showed thatSimalungun Umpasa found values that can be used as character building, namely: religious values, honesty, tolerance, discipline, hard work, creative, independent, curiosity, love for the homeland, love of peace, love to read, care environment, gender management, love of culture, perseverance and frugality. Keywords: Umpasa, Character Building, Simalungun Community.
This research aims to describe the structure and function of expressions of people's trust in the village of Sigodang, Simalungun Regency. The expression of people's trust is one of type folklore as a verbal which consists of verbal and non-verbal elements. Poeple's trust in general contains the values that regulate the relationship between fellow humans, and humans with their natural and surrounding, to regulate and supervise the norms prevailing in society. The metho d of data collection that used in this research is a qualitative descriptive method, and used the folklore theory. The results of this research indicate that: 1. The structure of people's trust expression in Sigodang Village consist of a. two structured expressions with a cause and effect pattern, and pattern of signs and effects., b. three structured expressions with a causal-conversion pattern, and causal-conversion pattern.; 2. The function of people's trust expressions is: a. thickener of religious emotions or trust., b. as an educational tool for children and teenager., c. as a collective dream projection system., d.as a means of coercion and supervisor so that the norms of society are always obeyed by collective members.
This research is entitled Limbaga (Proverbs) Simalungun as a Source of Formation of Character Education. Character education is a human activity to establish peace-loving and prosperous personalities in order to build their own personal character and people around them. Character education is closely related to moral education which aims to shape and practice one's ability to perfect him in a better direction. Character education has been applied since childhood. Character education can be done in their family, school and community. The purpose of this study is to describe the character values contained in limbaga (proverbss) that can be used as a source of character education. This research belongs to the category of descriptive qualitative research. The results showed that there were 9 (nine) character values contained in the Simalungun limbaga (proverbs) namely: religious, hard working, honest, disciplined, independent, rewarding achievement, responsibility, social care, and peace-loving.
This research is entitled Limbaga (Proverbs) Simalungun as a Source of Formation of Character Education. Character education is a human activity to establish peace-loving and prosperous personalities in order to build their own personal character and people around them. Character education is closely related to moral education which aims to shape and practice one's ability to perfect himself in a better direction. Character education has been applied since childhood. Character education can be done in their family, school and community. The purpose of this study is to describe the character values contained in limbaga (proverbss) that can be used as a source of character education. This research belongs to the category of descriptive qualitative research. The results showed that there were 9 (nine) character values contained in the Simalungun limbaga (proverbs) namely: religious, hard working, honest, disciplined, independent, rewarding achievement, responsibility, social care, and peace-loving.
Ulos is a specific Bataknese handmade piece of cloth which symbolizes the bond of love and affection between parents and their children. Sari matua is a deceased person whose some of his off spring are still single. Ulos and sari matua are closely related in the Bataknese adat ceremony, and special ulos is given to a deceased widow or widower. The objective of the research was to find out the procedure of sari matua ceremony and the ways of giving ulos as a local wisdom. It was also aimed to inventory the giving of ulos as a local wisdom in the sari matua adat ceremony and to conserve the Bataknse culture as the national one. According to Robert’s theory (2012: 114), local wisdom is local ideas and knowledge which have wisdom, good values, and good character which should be owned, guided, and implemented by certain community members. The research used descriptive method; it was conducted based on the empirical facts and phenomena found in their speakers so that the result was like a picture, as if it was real. Sari matua adat ceremony is not the same as saur matua adat ceremony. The former is can be held when some of the descendants are unmarried yet while the latter was held when all of the descendants are married and have their children and grandchildren. There were 19 pieces of ulos in the research, along with sortali, headbands for men and women worn in grief and joy adat ceremonies. The types of Ulos given by hulahula, tulang, tulangrorobot, binatulang, bonaniari, mataniaribinsar, hulahulanaposo, and hulahulanamarhamaranggi are varied, depending on who is giving it. Jambar which has to be conveyed to all hula hula should be in accordance with ru ria raja (mutual agreement or consensus). The output of this research is the indexed proceeding seminar, reputable international journal, and textbook.
Phonotactics research is a procedure for the discovery and determination of the sequence and phonemes in a language based on distribution (beginning, middle and end of a word). Each language has a special characteristic in phonotactics. Therefore, phonotractics research needs to be done. The purpose of this study is to describe a series of vocal, diphthong, a sequence of consonants, and syllables. The method used was descriptive qualitative methods by collecting data through observation, interview and study library by using the phonotractics theory initiated by O’Grady, et al (1989) and Pulgram (1970). Based on the analysis of phonotractics in Simalungun language, vowel sequence was found to occupy the position of beginning, middle and end of a Word. Diphthongs only occupied the position of the end of a word, whereas the consonant sequence was only found in the middle of word. The results of the analysis showed that the vowel sequence consists of sixteen (16), namely: vowel sequence /ai/, /au/, /ae/, /ao/, /ia/, /iu/, /io/, /ua/, /ue/, /uo/, /ui/, ea/, /eu/, /eo/, /oa/ and /oi/. Diftong consists of three (3), they are /ou/, /ei/, and /ui/. There are ten (10) consonant sequences, namely: a). The sequence starts with a consonant /h/ as : /-hb-/, /-hk-/, /-hp-/, and /-ht-/., b). The sequence starts with a consonant /k/ as : /-kb-/, /-kd-/, /-kj-/, /-kl-/, /-km-/, /-kp-/, and /-kt-/., c). The sequence starts with a consonant /l/ as : /-lb-/, /-ld-/, /-lh-/, /-lm-/, /-lg-/, /-lg-/, /-lj-/, /-lŋ-/, /-lp-/, and /-lt/., d). The sequence starts with a consonant /m/ as : /-mb-/, /-mm-/, /-ml-/, and /-mp-/., e). The sequence starts with a consonant /n/ as : /-nd-/, /-nj-/, /-ns-/, and /-nt-/., f). The sequence starts with a consonant /ŋ/ as : /- ŋ g-/, /- ŋ j-/, /- ŋ k-/, /- ŋ l-/, /- ŋ m-/, /- ŋ r-/, /- ŋ s-/, and /- ŋ t-/., g). The sequence starts with a consonant /p/ as : /-pd-/, /-ph-/, /-pr-/, /-ps-/, and /-pt-/., h). The sequence starts with a consonant /r/ as: /-rb-/, /-rd-/, /-rg-/, /-rk-/, /-rj-/, /-rl-/, /-rŋ-/, /-rp-/, and /-rt-/., i). The sequence starts with a consonant /s/ as: /-sd-/, /-sq-/, /-sk-/, /-sp-/ and /-st-/., j). The sequence starts with a consonant /t/ as : /-tg-/, /-tp-/, and /-tr-/. The syllables in the vowel sequence consist of V, VK. KV, and KVK. The syllable in diphthongs consists of KVV at the end of the word and the consonant sequence consists of the KK which occupies the middle position of the word.
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