The Free Aceh Movement, locally called Gerakan Aceh Merdeka (GAM), developed several unique political discourses after having signed a peace accord with the Government of Indonesia (GoI) in Helsinki in 2005. The discourses created are metaphorical in Acehnese language, aimed to structure people's mind and to be accepted and transformed into their actions that supported GAM during pre-public election post conflicts. However, research on analyzing the metaphors is scant. This research used Johnson's (1980a, 1980b) conceptual metaphor and Fairclough's framework of Critical Discourse Analysis (CDA) to critically analyze the political discourses in order to unveil the meaning and their ideology position. The research shows the most commonly used metaphor was ELECTION IS A BATTLE. However, the currently used political metaphors are more persuasive, urging people to voluntarily come back to their political party, than previously used ones that seemed to strongly force people to be on their side.
This study attempted to delve into the teungku identity development within the traditional dayah institutions in Aceh to examine how four teungku negotiated their participation and membership in their situated teungku community of practice. This narrative study approached the teungku identity construction from Lave and Wenger’s theory of situated learning. Its overarching question was: how does the teungku identity develop within the dayah community of practice? The data were mainly from interviews of four teungku, the graduates of four different dayah institutions in Aceh. The findings showed that the identity of teungku was shaped and reshaped through several modes within the dayah community of practice: the learning process of up to grade 7, teaching junior students, serving communities (e.g., teaching and leading prayers), commemorating the death day of the dayah founder(s), and collaboratively resisting any other isms penetrating Aceh society. It can be deduced that the dayah communities of practice have played a significant role in teungku identity development. These dayah CoPs could go through either formal, less formal, or informal phases.
This study investigated dehumanizing metaphors used in the daily life and collective memory of Acehnese people in Indonesia and how male and female persons are presented. The interviews were held with 20 people from six districts in Aceh province, Indonesia. Data were collected from elders aged 60 and above, and Acehnese is spoken as their mother tongue. Since they did not travel much (except for occasional holidays with families and Hajj pilgrimage), they are deemed untainted native speakers of Acehnese. For analysis, grounded by the Conceptual Metaphor Theory, this study found that the metaphorical expressions in the Acehnese culture that dehumanize people mostly use animals' concepts, and the rests are of the inanimate entity, and plants. The negative meanings present human as animals are such as agam buya (crocodile man), kamèng keudèe (goat in the market), manok agam (cock), among others, and the positive ones that present human as plants are boh lam ôn (a leaf-covered fruit) and padé jum (wet rice). They negatively or positively describe a person's behavior where the negative ones are commonly associated with a person's corrupt behavior and the positive ones for good behavior. Most of the dehumanizing metaphors are genderless; only a few are gender-based. Acehnese is a genderless language that has no distinctions of grammatical gender. These metaphors inform the conceptual system or belief of the Acehnese society through language use.
Cultural values play a significant role in society as they determine what actions are best to do. In the Indonesian province of Aceh, there are many farming-related proverbs, or locally called hadih maja (HM), with rich cultural values that have been transferred for generations in the society for centuries. However, the study on cultural values in Acehnese farming-related HMs is scant. This study identifies and interprets the cultural values embedded in the Acehnese proverbs. The data sources emanate from documents (books and dictionaries) and fourteen purposively selected respondents in Aceh, collected through document analysis and Focus Group Interview (FGI). The data were then analyzed using qualitative descriptive techniques. The results reveal eight cultural values embedded in Acehnese farming-related proverbs (HMs): trustworthiness, consistency, usefulness, patience, diligence, discipline, responsibility, and gratefulness. The cultural values emanating from the proverbs are crucial for shaping people's personal and cultural identities in Aceh. This study concludes that the farming-related proverbs in the Acehnese language have many positive cultural values essential for life that need to be incorporated into the school curricula to make students competent in understanding and using them in and for their lives.
This study explored supports given by in-service teachers to student-teachers for professional identity development in Indonesia. In this qualitative study, sixteen student teachers taking the course of Curriculum Development at an Islamic higher education institution in Aceh were grouped into six and assigned to six schools (primary to senior high) in two districts in Aceh, Indonesia, to communicate with classroom teachers regarding lesson plan and teaching materials. We also expected them to observe classroom practices if possible. In this way, student teachers gain real experiences on how the teachers develop their lesson plans and implement them in actual lessons, as part of their professional identity development. We then interviewed all of them to delve into their experiences and perceptions of lesson preparation and teaching. The results showed that even though most schoolteachers provide spaces for student-teachers to practice designing lesson plans, most in-service teachers did not allow student teachers to observe classroom practices. This leaves a gap in the trajectory of student teacher identity development as there are few opportunities for support from the in-service teachers in this regard. However, some participants admitted that their teacher identity had been shaped by the good images of the school they visited, the courses on pedagogy they learned at university, and the instructional approaches former teachers used at schools. This study is significant because its findings can fill in the gap in the trajectory of teacher identity development by alerting in-service teachers, teacher trainers, and the government about the importance of providing school support to student teachers for developing their identity.
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