This study aims to describe the process and results of the development of mathematical LKPD and the quality of LKPD with the inquiry and culture of Jambi. This study uses the Research and Development (R & D) method that is used to produce certain products, namely developing mathematical LKPD. The development model used in this study is the ADDIE. In this development research there are two validators consisting of material expert validator test, learning design expert validator and media test, and also the user target of this product is IX grade junior high school students. The type of data taken in this study is in the form of qualitative data and quantitative data. The instruments used in the study were questionnaires and test results. The results of the study obtained an increase in students' mathematical creative thinking skills in the medium category based on the gain test seen that the score obtained was 0.4 in the medium criteria and students expressed a positive response to the developed LKPD. It can be concluded that mathematical LKPD developed very well and can improve students' creative mathematical thinking skills. Therefore this LKPD can be used by teachers and students in the learning process in the material to construct curved side spaces so that learning is more effective and obtains better learning outcomes.
This article aims at discussing two important points of rice ethnophilosophy in Sasak society. First, it explains how various symbols of language and culture and local mythos of rice in agricultural Sasak society experienced reinterpretation over key concepts of Islamic Worldview. Second, it illuminates how those modified symbols and mythos in Sasak society contains similarities with the ones in Malay culture as recorded in Hikayat Asay Pade manuscript and Kitab Berladang. The study uses ethnohermeneutic method in reading the text in the context of Sasak culture. The result shows some points of transformation in the symbols and mythos about rice in Sasak culture after being adapted to Islamic Worldview. The reinterpretation clarifies a spirited ethnophilosophy about harmony and equilibration of human life with nature and God. Adaptation conducted by the Islamic carrier among the agricultural Sasak society at the beginning of Islamic influence exemplifies how the spreading of Islam was undertaken peacefully through the confirmation of symbols and local mythos to maintain stability and harmony.[Tulisan ini mendiskusikan tentang simbol (bahasa dan budaya) dan mitos padi lokal dalam masyarakat Sasak agraris yang mengalami reinterpretasi setelah konsep-konsep kunci Islamic worldview mulai diadaptasi dan disebarkan oleh para penyebar Islam awal di kalangan petani tradisional. Selanjutnya, didiskusikan pula tentang persinggungan simbol dan mitos lokal Sasak tersebut (setelah mengalami reinterpretasi dengan konsep-konsep kunci Islam) dengan budaya Melayu yang terekam dalam manuskrip Hikayat Asay Pade dan Kitab Berladang. Berdasarkan hasil pembacaan dengan metode etnohermeneutik dapat dipahami tentang apa saja hasil reinterpretasi masyarakat Sasak agraris mengenai simbol dan mitos padi lokal setelah mengalami persentuhan dan penyesuaian dengan Islamic worldview. Hasil reinterpretasi tersebut menjelaskan pandangan budaya (etnofilosofi) yang sangat bernas tentang harmonisasi dan keseimbangan hidup manusia dengan Tuhan dan alam. Selain itu, adaptasi yang dilakukan oleh penyebar Islam awal di kalangan masyarakat Sasak agaris ini merupakan contoh bagaimana Islam disebarkan dengan damai dan adaptif terhadap simbol dan mitos lokal supaya keseimbangan dan keharmonian tetap terjaga.]
This paper studied the socio-psychological issues found in the cultural event bêkayaq bau nyalé and bêkayaq pataq paré among Sasak agrarian society in the southern of the Lombok Island. The study examined the language used in the two types of bêkayaqs (reverberate poem activities) used an ethnopoetic perspective. The socio-psychological problems of the people were revealed and explained by an ethnohermeneutic and process analysis perspectives. Data were collected by observation and interview techniques. The results showed that the tradition of bêkayaq bau nyalé and pataq paré were not only verbal-artistic expressions, but also had a deep implication for the disclosure of the socio-cultural pressures of the culprit during their life in which they had to obey the obligations of the social and cultural normative structures. Through bêkayaq, they could remove their burdens (though it was only temporal). The main purpose of bêkayaq was to create a liminal world between women and men, at least in public area communication. The changes in the orientation of bau nyale, the inclusion of structural context (power), and the rationalization of rice farming, had an impact on people's behavior changes to the actors of bêkayaq.
Ketika pandemi Covid-19 berkembang di seluruh dunia, pemerintah, lembaga internasional, pembuat kebijakan dan pejabat kesehatan masyarakat mulai merekomendasikan penggunaan masker kain nonmedis secara luas untuk mengurangi penularan SARS-CoV-2. Selama pandemi Covid-19, penggunaan masker kain meningkat drastis karena kelangkaan masker medis. Oleh karena meningkatnya kebutuhan akan penggunaan masker dan pentingnya edukasi penggunaan masker kepada masyarakat melatarbelakangi kegiatan edukasi penggunaan masker dan pembagian masker kain untuk pencegahan penularan Covid-19 di Kota Palu. Pembagian masker kain sebanyak ±1000 masker kain dan edukasi penggunaan masker kain kepada pada pembeli dan pedagang di Pasar Tua Bambaru Kota Palu. Educator dari Dosen dan Staf Poltekkes Kemenkes Palu sebanyak 30 Orang. Masker kain yang dibagikan merupakan bantuan dari Badan PPSDM Kesehatan Kementerian Kesehatan. Kegiatan pengabdian masyarakat ini dilaksanakan pada tanggal 03 September 2020 di Kota Palu. Penggunaan masker secara langsung dipraktikkan educator dan diikuti oleh (pembeli dan pedagang) masyarakat di Kota Palu. Pelaksanaan edukasi pengunaan masker dan pembagian masker kain dapat terlaksana dengan baik. Masyarakat menerima edukasi pengunaan masker serta menggunakan langsung masker kain yang dibagikan
Penelitian ini bertujuan untuk mendeskripsikan wujud kebudayaan yang terdapat dalam tradisi suna ro ndoso menggunakan pendekatan etnolinguistik. Jenis penelitian yang digunakan adalah kualitatif deskriptif, metode penelitian menggunakan metode observasi partisipatif dan metode cakap/wawancara. Tahapan analisis data yang dilakukan dalam penelitian ini yaitu metode padan intralingual. Hasil analisis data dalam penelitian ini disajikan melalui metode informal, metode formal, dan metode deskriptif. Hasil penelitian menunjukkan bahwa wujud dari ide, gagasan, nilai, norma, dan peraturan terlihat sebagai wujud ide/gagasan tentang ketuhanan, keselamatan, dan keberanian. Wujud aktivitas serta tindakan berpola ditemukan kurang lebih sekitar 13 kumpulan aktivitas serta tindakan berpola dari manusia dalam masyarakat pada prosesi suna ro ndoso. Wujud sebagai benda-benda hasil karya manusia yang terdapat dalam prosesi suna ro ndoso masyarakat Dompu, ditemukan kurang lebih sekitar 50. Kata Kunci: Wujud Kebudayaan, Suna Ro Ndose, dan Etnolinguistik
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