Tujuan penelitian dari artikel ini adalah untuk mendeskripsikan pengenalan makna dan simbol perangkat tanaman adat dalam ritual modutu antaran bagi anak usia dini di Gorontalo. Metode penelitian yang digunakan adalah metode penelitian deskriptif kualitatif. Peneliti melakukan tahapan implementasi pengenalan makna dan simbol perangkat tanaman adat dalam ritual modutu antaran bagi anak usia dini. Analisis data yang digunakan adalah analisis data menggunakan persentase dan kriteria. Hasil penelitian menunjukkan bahwa implementasi pengenalan makna dan simbol tersebut tidak menemui kendala yang berarti, respon orang tua dan anak-anak usia dini sangat antusias meskipun beberapa anak tampak kebingunan terhadap makna dan simbol yang diberikan. Kebaruan penelitian didapatkan bahwa orang tua saat ini tidak terlalu paham dan dapat mempertahankan ritual tersebut secara utuh. Dampak dan impak dari hasil penelitian ini adalah perlunya dilestarikan kembali ritual Modutu agar anak-anak sebagai penerus tidak punah digilas zaman.
Language is the most important communication tool that has various functions to be used in people's interaction. It is essentially utilized in every aspect of life in which there will be no good movement without a language. The same language used differently by some people is known as language variation that also takes place at an exceptional school (henceforth called as ES) in Gorontalo City, particularly the students with a physical disability. For that reason, this study aims to describe the use of language variation by the students with a physical disability at ES in Gorontalo City. Sociolinguistics theory about the use of language variation becomes the guideline of this study, and it refers to the speaker's language variation viewed by (1) lexical choice; (2) sentence; (3) intonation and (4) plot suitability. The result finally shows that the use of language variation by the students with a physical disability is based on the speaker's lexical choice, sentence arrangement, intonation, and plot suitability.
Buruda is an oral literary work as a regional cultural asset that is relatively important in the community life of Gorontalo. This research is conducted as an effort to preserve and maintain oral literature as part of the Gorontalo regional folklore. The research is aimed at describing the structure and function of buruda oral literature in the community life of Gorontalo. Moreover, this research applies a qualitative descriptive method, while the data collection technique is done by observation technique through recording and note taking, as well as interview technique that is carried out on informants such as traditional leaders and community leaders. The primary data of this research are buruda verses that have been translated into the Indonesian Language. Then, the data are analyzed structurally to discuss content and form. After that, interpreting, describing, and translating the functions of buruda oral literature are carried out. The research finding revealed that the structures of buruda oral literature are in the form of verse that consisted of ten parts as follows: (1) contains an expression of the feelings of people who are in love; (2) warning of the danger of lust; (3) praise to the prophet Muhammad shallalahu ‘alaihi wa sallam; (4) the birth of the Prophet Muhammad shallalahu ‘alaihi wa sallam as the light and guide to the right way; (5) the miracle owned by the Prophet Muhammad shallalahu ‘alaihi wa sallam; (6) the glory of the Qur’an contains instructions for human salvation in the world and the hereafter; (7) the truth of isra and mi'raj experienced by Muhammad shallalahu ‘alaihi wa sallam; (8) the challenges of the struggle of the Prophet Muhammad shallalahu ‘alaihi wa sallam in spreading the message of Islamic treatises; (9) the importance of avoiding sin and immorality because of ashamed to Allah subhanahu wa ta'ala; (10) the power of prayer and the importance of bermunajat (praying wholeheartedly) asking for mercy and compassion from Allah subhanahu wa ta’ala. Furthermore, the function of buruda oral literature in the community life of Gorontalo contains moral messages in the form of a religious function, ethical function, and cultural function.
Penelitian ini dilakukan dengan tujuan untuk mendeskripsikan strukturasi kekuasaan dan kekerasan simbolik yang terjadi dalam novel Tempurung karya Oka Rusmini. Fokus penelitian yaitu 1) strukturasi kekuasaan; dan 2) kekerasan simbolik dalam novel Tempurung karya Oka Rusmini. Penelitian ini menggunakan perspektif Pierre Bourdieu untuk menemukan strukturasi kekuasaan dan kekerasan simbolik. Metode penelitian ini adalah metode deskriptif. Data penelitian yakni strukturasi kekuasaan dan kekerasan simbolik. Sumber data adalah kutipan, kalimat dan paragraf yang terdapat dalam novel Tempurung karya Oka Rusmini. Teknik pengumpulan data yaitu teknik pustaka, baca dan catat. Teknik analisis data dilakukan dengan cara mengidentifikasi, mengklasifikasi, menganalisis, mendeskripsikan dan menyimpulkan hasil analisis data. Berdasarkan hasil penelitian dan pembahasan dapat disimpulkan bahwa pertama terdapat strukturasi kekuasaan dalam novel Tempurung karya Oka Rusmini yakni (1) adanya keempat modal di dalam novel tersebut yakni modal ekonomi, modal sosial, modal budaya dan simbolik. Namun, modal yang paling berpengaruh yakni modal sosial. (2) kelas-kelas di dalam novel Tempurung karya Oka Rusmini di pengaruhi oleh modal yang mereka miliki. Agen yang memiliki modal yang paling banyak dan habitus yang berpihak kepada mereka menduduki kelas dominan, sementara kelas bourjuis kecil diduduki oleh para agen yang memiliki ambisi untuk menaiki tangga sosial, kelas ini memiliki modal yang lebih banyak dari kelas popular, namun bukan berarti mereka tidak menerima kekerasan simbolik. Selanjutnya, kelas popular berisikan agen yang memiliki modal paling sedikit, sehingga paling sering mendapatkan kekerasan simbolik. (3) habitus dalam novel Tempurung karya Oka Rusmini merupakan habitus sosial yang terdapat dalam masyarakat Bali. (4) ranah yang terdapat dalam novel Tempurung karya Oka Rusmini yakni ranah sosial masyarakat Bali. Kedua kekerasan simbolik dalam Novel Tempurung karya Oka Rusmini menggunakan mekanisme eufemisme dan sensorik. Kekerasan simbolik yang paling banyak terjadi yakni kekerasan simbolik yang dilakukan oleh para agen pemilik modal sosial seperti orang tua terhadap anaknya dan hubungan sosial lainnya.
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