This research examines the cultural values in the Sariga tradition from Muna in Indonesia. Muna is one of the tribes in Southeast Sulawesi, Indonesia. Muna is rich in regional culture and upholds customs in the process of life in society. Education in the Muna community is not only focused at school. However, from childhood to adulthood has been educated in a family environment with a cultural approach. The cultural approach in this case, the young generation in Muna society was introduced to know the types of culture that exist in their area, one of the aim is that the values contained in the local tradition can be embedded in them. One of tradition that has cultural values is the Sariga tradition. The problem in this research is "what cultural values are contained in the Sariga tradition from Muna in Indonesia?" The aim of this research is to describe the cultural values contained in the Sariga tradition from Muna in Indonesia. The methods used are the ethnographic method, cultural research method, and field method. The theories used in this research are theory, culture, local wisdom, oral tradition, and cultural values. The results showed that, there are several cultural values contained in the Sariga tradition, namely religious values, family values, beauty values, mutual cooperation values, education values, and economic values.
The marriage tradition of cacap-cacapan is a Malay oral tradition of tribal people that is still carried out in the city of Lubuklinggau as one of the cities in the province of South Sumatra, Indonesia, that still adheres to the cultural traditions of the ancestors. The study aims to reveal the functions of cacapcacapan in marital customs in the city of Lubuklinggau so that cultural preservation would be maintained. The method used in this study was qualitative research with an ethnographic approach. This study investigated the functions of the oral tradition of cacap-cacapan in marital customs which is based on the social activities of the people in the city of Lubuklinggau to get a clear picture of preservation of cacap-cacapan from time to time. The results of this study showed that cacap-cacapan had: 1) the aesthetic function analysis indicating the beauty of rhyming texts read by the program guide, through the structure and intonation and selection of the right words; 2) the pragmatic function which is based on the analysis that human instincts are a source of knowledge and wisdom in revealing problems in life; 3) the ethical function of oral tradition of the community as a means of education; 4) the historical function that forms civilization, identity, and cultural preservation.
Although manuscript digitalization helps to safeguard old manuscripts, the challenges of old manuscripts’ preservation remain present. Old manuscripts are increasingly neglected and hard to access. This study aims to shed light on the preservation of manuscript contents as it is being done through various digitalization programs by a variety of national and international institutions in Indonesia. This study found that, paradoxically, the availability of many digital manuscripts does not enhance the study of their contents. Similarly, attention to the physical preservation of these manuscripts has also not seen a significant improvement. By using philological, codicological, and anthropological approaches, this study gives contribution to enhance the understanding on the needs of manuscript digitalization as an integral effort to preserve their contents and physical preservation.
Memperkenalkan pendidikan sastra untuk anak usia dini masih menjadi pendidikan yang langka, padahal pendidikan sastra mempunyai tujuan agar anak mampu beradaptasi ditengah-tengah keberagaman budaya dan tradisi yang berkembang di Indonesia. Tujuan penelitian ini untuk mendeskripsikan bagaimana menanamkan tradisi Gawai Dayak sebagai warisan budaya kepada anak usia dini. Metode yang digunakan adalah metode kualitatif deskriptif. Penanaman pembelajaran tradisi lisan pada anak usia dini dapat dilakukan dengan cara, menyaksikan tradisi secara langsung dan didampingi oleh para guru dan orang tua, serta ikut langsung berpartisipasi pada berbagai program seperti pawai budaya. Pembelajaran tradisi Gawai Dayak pada anak dapat berfokus pada rangkaian kegiatan tradisi, tarian tradisi dan benda-benda asesoris perlengkapan tradisi Gawai Dayak seperti sajian tradisi, dan gendang. Fokus tersebut dapat diperkenalkan dengan metode bercerita dan metode bermain yang dapat dikembangan dengan permainan tradisional. Pembelajaran sastra hendaknya dapat masuk kedalam kurikulum pembelajaran dan disesuaikan dengan pembelajaran modern sepeti membuat pembelajaran aplikasi daring bergambar kartun.
Lubuklinggau is a city in South Sumatra province that still maintains cultural traditions and customs, one of which is tadition in marriages which are usually called event cacap-cacapan, as traditional traditions of the Lubuklinggau community. The tradition of stabbing in marriages is carried out after the procession of marriage. The purpose of this study is to describe the types of directive speech acts based on those contained in the speech program of handicapped marriage. The method used is descriptive analytic with the technique of taking the samples needed in a specific research purpose (purposive sampling). Based on the analysis in the research, it was found that all speech acts use Indonesian, namely speech of the master of event cacapan as the host of the event in a traditional, which has been chosen by the bride and groom and includes rhymes, as well as Indonesian which is of course different from daily language of people in Lubuklinggau that use Pelembang language which is still included in the Malay family. The types of directive speech acts delivered at traditional event for cacap-cacapan, are a) inviting, b) reminding, c) advising, d) stating something, as a greeting and, e) being grateful. Each type of directive utterance has a different and descriptive meaning.
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