The national identity on the border: Indonesian language awareness and attitudes through multi‐ethnic community involvement

Martono, Martono; Dewantara, Jagad Aditya; Efriani, Efriani; Prasetiyo, Wibowo Heru

doi:10.1002/jcop.22505

Cited by 13 publications

(10 citation statements)

References 67 publications

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“…In addition, the family environment is an important factor that can support the formation of nationalism character [50] in IMW's children in border areas, because the family is the first place to learn about Indonesia. Meanwhile, the social environment is a diverse community so there needs to be awareness and seriousness in maintaining national identity through the use of Indonesian language in social interactions, this can reflect the realization of the nationalist attitude of each individual in the border area [51].…”

Section: The Experience On Nationalismmentioning

confidence: 99%

The meaning and experience on nationalism among Indonesian migrant workers’ children in border area

Suarno

Suryono

Sulhadi

et al. 2022

IJERE

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<span lang="EN-US">Discussion related to nationalism has become an essential topic in the field of Indonesian education, particularly in the context of education in the border area. This study reported on the condition of educational services, and explored the meaning and experience of nationalism from Indonesian migrant workers' (IMW's) children at the community learning center (CLC) Sarawak, Indonesia-Malaysia border area. The study employed qualitative methods with a phenomenological approach, intended to produce in-depth data on the meaning and experience of nationalism from IMW's children attending CLC Sarawak, Malaysia. The data collected in this study used the main data through exhaustive interviews and observation, while additional data was collected through documentation. The results showed that CLC has made the optimal efforts in growing IMW's children nationalism in border areas, included: i) Implementing educational curriculum in accordance with curriculum standards in Indonesia; ii) Implement programs that can increase IMW's children nationalism; and iii) Improve access and quality education services for IMW's children in border areas. Furthermore, IMW's children interpret nationalism as a feeling of love, pride, and willingness to sacrifice for the nation and country with all their heart. The meaning of nationalism is constructed through various children’s experiences obtained in the school environment, family environment, and socio-cultural conditions in the community. The results and discussions reported in this study can serve as a reference and guideline for the Indonesian government to formulate and prioritize educational designs or policies for Indonesian migrant workers in border areas.</span>

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Section: The Experience On Nationalismmentioning

confidence: 99%

The meaning and experience on nationalism among Indonesian migrant workers’ children in border area

Suarno

Suryono

Sulhadi

et al. 2022

IJERE

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“…In other words, there is a trend toward national language dominance at the expense of the indigenous language. A number of studies have shown that indigenous languages in Indonesia are constantly under threat from other languages, such as Indonesian, which has been designated as the country's official language by the government (Abtahian et al, 2016;Dirgeyasa, 2016;Martin-Anatias, 2018;Martono et al, 2022;Simanjuntak, 2017;Siregar, 2022). Thus, as a multilingual nation, Indonesia has a challenge in preserving the indigenous language.…”

Section: Production Of Equivalentsmentioning

confidence: 99%

Lexical development in an Indonesian-Balinese bilingual child

Adnyani¹,

Wisudariani²,

Swandana³

2022

Indonesian J. Appl. Linguist.

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It is debatable whether bilingual children can distinguish between their two languages from an early age. This study aims to describe how a bilingual infant differentiates between her two languages, focusing on the acquisition of a dual vocabulary. This topic is addressed in a bilingual case study of an infant who acquired a national language (Indonesian) and an indigenous language (Balinese) simultaneously from birth until the age of one year and eleven months. Within the family, the two languages are used interchangeably. The parents' native language is Balinese, and Indonesian is the neighbourhood’s lingua franca. However, within the peer group, Indonesian is the dominant language. Daily diaries are used to record the child's vocabulary development in combination with weekly video recordings in the two language settings. The study shows that the child develops vocabulary in both Indonesian and Balinese. Since Indonesian and Balinese are closely related, the child also develops words that are shared by the two languages. During the development of the child’s vocabulary, Indonesian words outnumbered Balinese words due to the dominant use of Indonesian in the environment. The research demonstrates that translation equivalents (TEs) mean those language choices are available from the early stages of language development. The study shows that translation equivalents (TEs) demonstrate those language choices are available from the initial stages of language development. The findings highlight that a child who is exposed to two closely related languages can differentiate different language systems from an early age. Despite the child's ability to differentiate between the two languages, the national language develops at a far quicker rate than the indigenous language.

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“…Keberagaman etnik tradisional (Martono, et al, 2021) telah membawa Indonesia masuk dalam lima besar negara di dunia yang memiliki beragam warisan budaya (Ayu, 2017). Berbagai upaya telah dilakukan oleh pemerintah Indonesia serta para aktivis pemerhati budaya dalam upaya pelestarian budaya dan nilai-nilainya.…”

Section: Nilai Warisan Budaya Tak Benda Pada Pamole Beounclassified

Pamole’ Beo’: Pesta syukur padi petani ladang Dayak Tamambaloh di Kalimantan Barat

Efriani

Rohilie

Sihaloho

et al. 2021

Self Cite

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Penelitian ini dilatarbelakangi oleh fenomena diinkulturasikannya upacara syukur panen padi (Pamole’ Beo’) masyarakat Dayak Tamambaloh dengan perayaan Pentakosta Gereja Katolik, serta telah dijadikan ajang festival budaya. Fenomena ini tentu menunjukkan terdapatnya nilai-nilai luhur pada upacara Pamole’ Beo’. Oleh karena itu, penelitian ini bertujuan untuk mengekplorasi nilai-nilai warisan budaya takbenda pada upacara Pamole’ Beo’ Dayak Tamambaloh. Penelitian dilakukan dengan pengamatan secara langsung dan wawancara mendalam dengan pendekatan etnografis. Penelitian ini, menunjukkan bahwa upacara Pamole’ Beo’ merupakan bagian dari ritus kehidupan berladang Dayak Tamambaloh. Ritus berladang ini dimulai dan diakhir dengan upacara Pamole’ Beo’ sebagai bentuk memanggil beo’ atau pertanda-pertanda yang baik dan mengembalikan atau membuang beo’ yang buruk. Berladang dan upacara Pamole’ Beo’ pada etnis Dayak Tamambaloh memiliki nilai-nilai yang luhur, yakni memperkuat ikatan sosial, menjaga kelestarian lingkungan alam, mentransmisi sistem pengetahun tradisional, mentransmisikan nilai-nilai karakter, nilai-nilai filosofi serta menjaga ketahanan pangan keluarga. Pemerintah Indonesia melalui instansi terkait, sangat penting untuk melakukan pencatatan dan penetapan Pamole’ Beo’ sebagai warisan budaya takbenda pada Etnis Dayak Tamambaloh, terutama karena sifatnya yang dinamis, retan untuk punah. The background of this study is the phenomenon that the rice harvest thanksgiving ceremony (Pamole' Beo') in Dayak Tamambaloh has been inculturated with the Pentecostal celebration of the Catholic Church, and has become a cultural festival. This phenomenon has certainly shown the existence of noble values at the Pamole' Beo' ceremony. Therefore, this study aims to explore the values of intangible cultural heritage at the Pamole' Beo' Dayak Tamambaloh ceremony. The research has been carried out by direct observation and in-depth interviews with an ethographic approach. This study, has shown that the Pamole' Beo' ceremony is part of the rite of life in the Dayak Tamambaloh farm. This farming rite begins and ends with the Pamole' Beo' ceremony as a form of calling Beo' or good omens, and returning or removing bad omens. Farming and the Pamole' Beo' ceremony in the Tamambaloh Dayak ethnic have noble values, namely strengthening social bonds, preserving the natural environment, transmitting traditional knowledge systems, transmitting character values, philosophical values and maintaining family food security. The Indonesian government, through the relevant agencies, is very important to record and stipulate the Pamole 'Beo' as an intangible cultural heritage of the Tamambaloh Dayak Ethnic, mainly due to its dynamic nature, prone to extinction.

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The national identity on the border: Indonesian language awareness and attitudes through multi‐ethnic community involvement

Cited by 13 publications

References 67 publications

The meaning and experience on nationalism among Indonesian migrant workers’ children in border area

The meaning and experience on nationalism among Indonesian migrant workers’ children in border area

Lexical development in an Indonesian-Balinese bilingual child

Pamole’ Beo’: Pesta syukur padi petani ladang Dayak Tamambaloh di Kalimantan Barat

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