Simalungun ethnic is one of the ethnic in North Sumatra, Simalungun ethnic have some traditional games, marlubuk,marsitengka, marjalengkat, batu marsiada (mardara), marultop, margala, margodok, pattik lele, pecah piring, olei,olei, margasing, jalengkat sarip, marjakop, dan marampera. Discussions with an informan and immediately held a game involve some children in Sirpang Sigodang Kecamatan Raya village, for get Simalungun traditional games’ type. Methods such as recording, documenting, interviewing have eighteen character values, among others: religious values, honesty, tolerance, discipline, hard work, creative thinking, independence / independence, democracy, curiosity, national spirit, patriotism, appreciation for achievement, hospitality, peace, love to read, protect the environment, social care, and responsibility. Simalungun traditional games can be played at school, some friends in neighborhood for form character values.
Traditional food as a regional specialties is one of the cultural elements of various regions in Indonesia. These traditional foods are very closely related to customs, and it indicates that these foods are very unique to each region. Indonesia, which consists of several thousand islands and various ethnic groups, inhabit the area from Sabang to Merauke. The Simalungun ethnic group is one of the tribes in Indonesia who inhabit the area in North Sumatra Province, Simalungun Regency. The Simalungun ethnic group has a traditional food called (dayok na binatur) or regulated chicken, which is a type of food that made from the regulated chicken then it baked and it mixed with the various kinds of recipes and one of the specific or special recipes that called sikkam wood. Formerly, dayok na binatur (regulated chicken) is only intended for the king of Simalungun and his family as well as guests of the kingdom and the nobility, and also dayok na binatur, only the men that can cook it while the women only help to mix the ingredients. Along with the development of the dayok na binatur, anyone can consume it and women can also cook it. Aside from being a traditional food, dayok na binatur is also used as customary food, and it handed over when there is joy and sorrow events. Chicken is used as traditional food and customary food because the chicken symbolizes regulaty. Keywords: traditional food, dayok na binatur, Simalungun.
Traditional food as regional specialties is one of the cultural elements of various regions in Indonesia. That traditional foods are very closely related to manners, and it indicates that these foods are very unique to each region. Indonesia, which consists of several thousand islands and various ethnic groups, inhabit the area from Sabang to Merauke. The Simalungun ethnic group is one of the tribes in Indonesia who inhabit the area in North Sumatra Province, Simalungun Regency. The Simalungun ethnic group has a traditional food called dayok na binatur which is a type of food made from set of roasted chicken and mixed with various kinds of recipes and one of them is sikkam wood. Dayok na binatur is also used as traditional food, and also as a tradition food, it was handed over when there are joys and sorrows. Chicken used as a traditional food it because the symbolizes of the chicken is regularity.
Discourse can be either spoken or written. One of the speech that can be classified into this type of verbal discourse is pantang larang. In Batak community, pantang larang known as hata tongka. Until now, the Batak community still obey to this expression of pantang larang (hata tongka). In fact, the existence of this expression is closely related to people's trust and it used as a norm in act in our life everyday. This expression is part of local wisdom because it is used as a rule in life (mores or ethics). To be able to reveal the relationship between discourse and local wisdom that contained in this expression of pantang larang, the research needs to be done. The suitable theories to be used are discourse theory and local wisdom theory. The appropriate research method used is descriptive qualitative analysis method with field observation techniques and direct interviews. The expected result is a scientific description of the relationship between the forms of pantang larang with the expected final goal of the speech based on the critical discourse approach and local wisdom. The results of this research will be published in indexed international journals, international proceedings, textbooks, and IPR. Moreover it can be used as a source of reference or reading books for the community, as well as teaching material for students in the collage.
Pustaha laklak is a handscrift or manuscript from Batak that uses tree bark as its medium. The writing in this pustaha laklak uses Batak script or also called the Batak letter. Batak letter has special technicalities in its writing. And this writing system is also closely related to the culture and local wisdom of Batak people. The relationship between the Batak script and the Batak customs is too close, so that efforts to obtain and possess these old texts continue to be carried out. One of the efforts undertaken by the community in Samosir Regency is to copy back the old manuscripts. This activity is part of the reproduction of the manuscript. However, this copying activity was carried out not solely for the purpose of saving the manuscript. However, commercial interests tend to be motivated because the texts are traded as souvenirs for local and foreign tourists. The right approach taken in this study is the approach of philology and local wisdom. Djamaris (2002: 3) said that philology is a science that makes old texts as the object of writing. Manuscript reproduction is an object of philology while the text or all messages contained in the manuscript is a form of local wisdom of the Toba Batak people. The research method used is the single manuscript edition method. Tomok Village and Tuktuk Siadong Village are suitable locations to be used as research sites because these two villages are closely related to the reproduction of manuscripts for commercial purposes for local and foreign tourists. Based on the studies conducted, it can be seen that copying is always done. Every writing of a manuscript, the writer refers to the manuscript that becomes the reference. The copying process is according to requests from what people need. The mistake that tends to be made is the use of child letter and parent letter, especially for child letter / i / and / u /.
Oral tradition is a part of culture that is spread and passed down traditionally from one generation to the next in a different version. The presentation is in the form of oral which can be accompanied by examples of actions and reminder aids. The Simalungun community have an oral tradition, one of them is taur-taur, which is an oral tradition in the form of poetry or song that is sung when the manggar enau is tapping. This oral tradition is associated with the legend of the growth of enau trees in Simalungun. With the growth of enau trees (Arenga pinnata), maragad activities has come, namely tapping enau sap. The Simalungun people called enau as bagod. Before taking sap from an enau tree, there is a tradition that carried out by tappers, namely humming in a sad and mournful tone (taur-taur). The community believes that this tradition must be carried out if you want the enau tree to put out a lot of water. In this series of activities, the various local wisdoms that has come and needed to be revitalized. To revitalize local traditions and wisdom, an appropriate research is carried out, namely the research of oral traditions and local wisdom. This research discusses about the form, function, and meaning of taur-taur, performance (components, stages, symbols), and local wisdom contained in the maragad tradition. The method used in analyzing the problem is a qualitative method with field research techniques. There are two theories applied, namely the theory of oral tradition and the theory of local wisdom. As stated by Finnegan, it is stated that maragad activities are passed down from generation to generation without experiencing significant changes, traditions are conveyed with guidance, direction, and practice within the family sphere, this oral tradition is carried out in stages. Meanwhile, the forms of local wisdom that found in the maragad oral tradition include helping, mutual cooperation, discipline, gratitude, hard work, honesty, gender management, preservation and creativity, culture, positive thinking, and education. Keywords: oral tradition, taur-taur, maragad, and local wisdom
Masyarakat Batak Toba telah terbiasa menggunakan bahasa Indonesia, apalagi yang hidup di perkotaan. Pada umumnya mereka mampu berbahasa Indonesia karena bilingual, yakni mampu menggunakan dua bahasa. Bahkan intensitas pemakaian bahasa Indonesia lebih tinggi dibanding bahasa Batak. Hal ini akan menimbulkan masalah dalam pemertahanan bahasa. Sikap generasi muda sangat menentukan akan keberlangsungan bahasa daerah ini. Bahasa daerah akan punah apabila penutur bahasa daerah itu habis. Agar tidak terjadi kepunahan bahasa daerah, maka diharapkan bahasa tersebut senantiasa digunakan mulai dari lingkungan keluarga, tempat tinggal, dan lingkungan bekerja. Teori yang digunakan untuk menguraikan masalah ini adalah teori sosiolinguistik, dengan menggunakan metode analisis deskriptif kuantitatif. Berdasarkan pembahasan diketahui bahwa generasi muda Batak merasa bangga mampu menggunakan bahasa Batak (97,5%). Generasi muda Batak juga menyadari bahwa penguasaan bahasa Batak sangatlah penting (95%). Kurangnya kemampuan generasi muda berbahasa Batak disebabkan orang tuanya mengajari mereka di rumah cenderung dengan menggunakan bahasa Indonesia (50%). The Toba Batak people are accustomed to using Indonesian, especially those living in urban areas. In general, they are able to speak Indonesian because they are bilingual, which is able to use two languages. Even the intensity of the use of Indonesian is higher than the Batak language. This will cause problems in language maintenance. The attitude of the young generation is crucial for the sustainability of this regional language. Regional languages will become extinct if the speakers of the regional languages are exhausted. In order to avoid the extinction of regional languages, it is expected that the language will always be used starting from the family environment, residence, and work environment. The theory used to describe this problem is the sociolinguistic theory, using quantitative descriptive analysis methods. Based on the discussion it is known that the younger generation of Bataks feel proud to be able to use Batak language (97.5%). The younger generation of Bataks also realize that mastery of the Batak language is very important (95%). The lack of ability of the younger generation in the Batak language is due to their parents teaching them at home and tends to use Indonesian (50%).
scite is a Brooklyn-based organization that helps researchers better discover and understand research articles through Smart Citations–citations that display the context of the citation and describe whether the article provides supporting or contrasting evidence. scite is used by students and researchers from around the world and is funded in part by the National Science Foundation and the National Institute on Drug Abuse of the National Institutes of Health.
hi@scite.ai
10624 S. Eastern Ave., Ste. A-614
Henderson, NV 89052, USA
Copyright © 2024 scite LLC. All rights reserved.
Made with 💙 for researchers
Part of the Research Solutions Family.