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1
Natalia, Shelyn Fransisca, and Muhammad Fendi Aditya. "Dampak Perang Batak pada Tahun 1878 - 1907 Terhadap Penyebaran Agama Kristen di Sumatera Utara." Tsaqofah 17, no. 1 (September 19, 2020): 42. http://dx.doi.org/10.32678/tsaqofah.v17i1.3171.
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This study aims to: (1) Know that the Indonesian nation has been colonized by the Dutch for a period of centuries. (2) Knowing the arrival of the Dutch, they wanted to shock their power in Indonesia. (3) Knowing the causes of the Batak War. (4) Knowing the impact of the Batak war on the spread of Christianity in Batak North Sumatra. Research Methods: This study used a literature study data collection and then found the following facts: Various policies implemented by the Dutch aimed to seek profit from the spices in Indonesia so that they could provide profit for the Dutch, while the people of Indonesia who were ruled suffered severe suffering. Apart from pursuing a policy of seeking maximum profit in their colonies, the Dutch also implemented a political policy of Pax Netherlandica to support missionary activities. The policies made by the Dutch in order to perpetuate their power in Indonesia led to a reaction of resistance by the people against the Dutch policies that tormented the Indonesian people. The spread of colonialism carried out by the Dutch controlled Indonesian territories such as Java, Madura and Sumatra. The resistance was led by local leaders who were mostly worried about the politics of Pax Netherlandica which undermined their power. There was resistance by the Indonesian people and their leaders, one of which was the Tapanuli resistance or Tapanuli war or Batak War which lasted for 20 years led by Sisingamangaraja XII.
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Sihombing, Batara. "Batak and Wealth: A Critical Study of Materialism in the Batak Churches in Indonesia." Mission Studies 21, no. 1 (2004): 9–37. http://dx.doi.org/10.1163/1573383041154348.
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AbstractIn this article, Indonesian theologian Batara Sihombing analyses the place and function of wealth among the Toba Batak of Northern Sumatra, the people into whom he was born. After surveying the Batak kinship system and the Batak people in general, Sihombing reflects on the three highest ideals of the Batak people and provides a number of proverbs which point to the centrality of wealth and honor in Batak culture. In a third section of his essay, Sihombing reflects on the practices of auction, patronage and corruption among the Batak, and offers a strong critique of each in the light of Scripture and Christian principles.
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Dalimunte, Muhammad, and Yani Lubis. "Variety of Indonesian Dialect in Percut Sei Tuan District of North Sumatera- Indonesia." International Journal of Applied Linguistics and English Literature 9, no. 2 (March 31, 2020): 69. http://dx.doi.org/10.7575/aiac.ijalel.v.9n.2p.69.
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A dialect can effect how a word prounounced diffferently. This study aimed to see how local languages affect Indonesian dialects among people who are still actively using their local languages such as Javanese language, Batak mandailing language, Batak Toba language and Malay. They live in Percut Sei Tuan District of North Sumatra. The research used Qualitative approach. The Informants of the research were taken based on the research data needed. The informants were given a list of 200 vocabularies to be pronounced taken from theory of Swadesh. it was obtained with various dialects in pronouncing indonesian words, there are 161 vocabularies that pronounced diffenerently by the informants but it was still able to understand. The local languages have effects on pronouncing Indonesian word. The diffenrent pronounciation was categorized as subdialect difference. it was at the level of 37,5 (31% - 50% = considered subdialect difference).
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Schreiner, Lothar. "Ludwig Nommensen Studies - a Review." Mission Studies 9, no. 1 (1992): 241–51. http://dx.doi.org/10.1163/157338392x00234.
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AbstractThis paper addresses a chapter of Third World church history and the need for an ecumenical perspective in the study of church history. Ludwig I. Nommensen is a part of the history of the church in Indonesia. He - like other Western missionaries - has identified himself with the Batak people of Sumatra in unfailing dedication. His life and work in Sumatra have been of great impact. In the memory of Indonesian Christians he lives on as the venerated "apostle of the Batak." In Europe, the region of his origin, however, his legacy has as yet to be interpreted more widely. Nommensen, the Westerner, has lived "solidarity as a missionary principle." In this approach to the mission of the church he has built a bridge between Christians in Indonesia and in Europe. Moreover, in the encounter between European and Indonesian cultures and religions, Nommensen's ideas and the Batak Christianity can contribute to a relevant partnership of churches, and to a renewed understanding of the apostolate of the church.
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SIMANJUNTAK, DAIRI SAPTA RINDU, and Yessie Aldriani. "DECADENCE DESCRIPTION OF THE LEXICON UNDERSTANDING IN THE PART OF THE BATAK TOBA’S BODY LANGUAGE BY TEENAGERS IN BATAM CITY." JURNAL BASIS 6, no. 2 (November 1, 2019): 267. http://dx.doi.org/10.33884/basisupb.v6i2.1377.
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Indonesia is known as the country "Bhinneka Tunggal Ika" that means unity in diversity also symbolizes the unity of the NKRI which is strong and sturdy even though it consists of different backgrounds. Ethnic language is one type of diversity that Indonesian have. In heterogeneous societal structures, language clashes are an unavoidable phenomenon especially in big cities. Language attitudes are tested especially in groups of teenagers. If the speech community does not have a strong language attitude, it will certainly have an impact on language retention. One of the ethnic groups that experienced in this phenomenon was the Batak Toba ethnic group as the urban people in Batam. The aim of this study is to describe the occurrence of the understanding of the Batak Toba adolescents in Batam City in terms of lexicon mastery related to body parts. To get the data on the level of understanding of respondents, as many as 45 lexicon data were tested through a questionnaire to respondents aged 12-18 years who numbered 50 people, and the results were further described. The results showed that there was a decrease in understanding in the group of adolescents towards the body language lexicon of the Batak Toba language. The majority of respondents only heard of the lexicons but did not know the references. This is evidence of the gap in ethnic language understanding between parents and adolescents. This understanding gap is a result of the lack of learning or use of ethnic language in the family. If this condition is then left alone, it is certain that the lexicon will become extinct because it will disappear from the entity's understanding of the speaker.
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Matanari, Oang Gabriel, I. Komang Darmayuda, and Ni Wayan Ardini. "“Belenggu Benalu”: Komposisi Kolaborasi-Interpretatif mengenai Pengaruh Akulturasi Budaya Barat pada Musik Batak Toba “Uning-uningan”." Journal of Music Science, Technology, and Industry 2, no. 1 (January 15, 2019): 85. http://dx.doi.org/10.31091/jomsti.v2i1.612.
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Budaya asing yang masuk ke tanah Batak di Sumatera Utara, Indonesia, membawa pengaruh yang besar bagi perkembangan musik Batak Toba atau Uning-uningan, yaitu ansambel hasil transformasi antara Gondang Hasapi yang terdiri atas Sarune Etek, Hasapi Doal, Hasapi Ende, Garantung, serta Hesek, dengan Gondang Sabangunan/Bolon (Taganing, Ogung (Gong), Odap, dan Hesek serta Sarune Bolon). Dalam perkembangan zaman ini, sebagian besar acara adat Batak Toba menyajikan konsep musik Uning-uningan dengan iringan keyboard, bahkan dalam banyak situasi, ketika terdapat keterbatasan dana di dalamnya, otomatis ada ruang yang besar bagi pemain organ tunggal untuk mengaplikasikan repertoar-repertoar musik Uning-uningan hanya dengan keyboard-nya. Hal tersebut tentunya memberikan pengaruh negatif bagi eksistensi musik tradisional Batak Toba ini. Alhasil pengaruh yang terjadi akibat budaya Barat mampu menarik minat masyarakat Batak Toba, sehingga masyarakat Batak Toba lebih menyukai konsep musik Uning-uningan dengan iringan keyboard. Oleh sebab itu, keprihatinan penulis sekaligus komposer dalam menanggapi pengaruh akulturasi terhadap eksistensi musik tradisi Batak Toba dituangkan dalam komposisi musik dengan judul “Belenggu Benalu”. Melalui komposisi musik ini penulis berharap masyarakat Batak Toba, khususnya para musisi Batak sadar dan turut berpartisipasi dalam melestarikan serta menjaga Uning-uningan dan musik tradisional Batak lainnya sebagai salah satu identitas dari keragaman seni dan budaya Indonesia. Foreign culture that enters Batak land in North Sumatera, Indonesia, has a great influence on the development of the Batak Toba music or Uning-uningan (an ensemble transformed between Gondang Hasapi consisting of Sarune Etek, Hasapi Doal, Hasapi Ende, Garantung, as well as Hesek and Gondang Sabangunan/Bolon (Taganing, Ogung (Gong), Odap, Hesek and Sarune Bolon). Nowadays, most of the traditional Batak Toba ceremonials present the concept of Uning-uningan music with keyboard accompaniment, especially in the situations that there is a budget limitation which gives a large space for single organ players (keyboardist) to apply Uning-uningan musical repertoires only with an instrument (i.e. the keyboard). This certainly gives negative influence on the existence of the Batak Toba traditional music. As a result the influence that happened because of the western culture makes the people of Batak Toba prefers the musical concept of Uning-uningan with keyboard accompaniment. Therefore, the concern of the author and composer in responding to the influence of acculturation on the existence of Batak Toba traditional music is outlined in musical composition entitled “Belenggu Benalu”. Through this music composition hopefully the people of Batak Toba, especially Batak musicians are aware and participate in preserving and maintaining Uning-uningan and other traditional Batak music as one of the identities of the Indonesian art and culture diversity.
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Soetanto, Livia Angelina, and Maria Veronica Gandha. "DALIHAN NA TOLU: “CARA HIDUP ORANG BATAK”." Jurnal Sains, Teknologi, Urban, Perancangan, Arsitektur (Stupa) 3, no. 1 (May 30, 2021): 297. http://dx.doi.org/10.24912/stupa.v3i1.10807.
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Dalihan Na Tolu is a philosophical meaning for Batak ethnic group which means ‘tungku tiga kaki’ in Indonesian. Dalihan Na Tolu has become the dwelling of the Batak people which is a three-inseparable unity (respect, help, and appriciate) in the life of the Batak people and is implemented into the concept of the traditional Batak house architecture. This project will expose the life of the ethnic group to the outside community, in order to other people understand the way of living, eating, socilizing, and understanding the history of Batak ethnicity. The project will eliminate any negative stigma about the group. In addition, this will give Batak people different perspective about outsiders. As a result, the value of the area in Cililitan which has been exclusive will increase. Moreover, the design solution offers re-creating interactive programs that elevate the essence of the Batak people. This can be done by adapting architectural details from traditional Batak housesandornaments. For example, the use of windveil with Batak Gorga motifs, wooden blinds with geometric shapes of Ulos cloth motifs, and solar panels to produce and save energy. In conclusion, the building that is designed becomes music through air, light, and sound Keywords: Batak; Cililitan; Dalihan Na Tolu; Dwelling; Windveil AbstrakDalihan Na Tolu berarti mengembalikan esensi seluruh etnis Batak yang artinya tungku tiga kaki. Dalihan Na Tolu ini menjadi cara hidup orang Batak yang merupakan tiga kesatuan (menghormati, menghargai, dan menolong) yang tidak dapat dipisahkan dalam kehidupan orang Batak dan juga implementasi ke dalam konsep rumah adat Batak. Proyek ini bertujuan untuk mengeskpos kehidupan etnis Batak kepada masyarakat luar, sehingga masyarakat luar dapat merasakan cara berhuni orang Batak mulai dari berhuni, makan, besosialisasi, berinteraksi, dan sejarah tentang orang Batak, sehingga tidak muncul lagi stigma-stigma negatif tentang orang Batak. Selain dari itu, dari kalangan orang-orang Batak sendiri dapat melihat ke arah luar, di mana banyak masyarakat luar yang tertarik dan ingin tahu tentang cara hidup dan berhuni orang Batak sehingga dapat meningkatkan nilai kawasan di Cililitan yang selama ini bersifat eksklusif. Solusi yang ditawarkan ke dalam perancangan adalah mengangkat kembali program-program interaktif yang mengangkat esensi orang Batak menjadi program-program pada perancangan, begitu pun detail-detail arsitektur yang mengadaptasi dari rumah adat Batak, dan ornamen-ornamen Batak seperti penggunaan windveil dengan motif gorga Batak, penggunaan krepyak kayu dari bentuk geometris motif kain ulos, maupun solar panel untuk menghemat energi yang menghasilkan pengudaraan, dan pencahayaan alami. Jadi bangunan yang di desain menjadi bermusik lewat udara, cahaya, dan suara.
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Lubis, Bambang Nur Alamsyah, and Asnawi. "Family’s Addressing Male and Female Batak Toba Tribe in Indonesia." Randwick International of Education and Linguistics Science Journal 2, no. 2 (June 30, 2021): 228–32. http://dx.doi.org/10.47175/rielsj.v2i2.253.
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This study deals with family addressing male and female in Batak Toba Language. The aim of this study to analyse the addresse of Batak Toba people in their social life. This study used descriptive qualitative as a method of reserach. This study was analyse the result of interview of Batak Toba people. The result, there were tweenty male and female addresses that was used by Batak Toba people in family interaction. This adresse is used to show the level of satus and to show respect to the oldest and love to the youngest family member.
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Siahaan, Uras. "RUMAH ADAT BATAK TOBA DAN ORNAMENNYA DESA JANGGA DOLOK, KABUPATEN TOBA – SAMOSIR." Jurnal SCALE 6, no. 2 (September 9, 2019): 24. http://dx.doi.org/10.33541/scale.v6i2.45.
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In Indonesia there are various ethnic groups with very diverse and rich customs.On average each ethnic group has their own Traditional House, which is different fromeach other. This attracted the attention of writers, to examine the types and types ofToba Batak Traditional Houses and their ornaments. The first opportunity to examineBatak Traditional Houses was obtained in 1985, where I could enjoy the beauty of thetraditional Toba Batak houses and record them, as material for further research later.The development of Batak Traditional Houses and Settlements shows that theattention of the Batak people and their Regional Governments to the rich culturalheritage of the Batak people through their traditional houses has not received seriousattention. In 2016 there was an opportunity to review the condition of tourism in Tapanuli,along with the existence of traditional houses. The opportunity occurred through thedisaster in the village of Jangga Dolok, where 5 traditional houses once burned on NewYear's Eve 2015 to 2016This paper is intended to provide an overview of settlements and traditional TobaBatak houses, rebuilding a traditional house and the types of ornaments in theirtraditional houses. In addition, there are also ways to prevent and prevent fire hazardsfor types of houses such as Batak Traditional Houses.Keywords: Traditional Houses, Toba Bataks and Ornaments.
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Singgih, Emanuel Gerrit. "Some Notes on Corruption in Indonesia: A Cultural-Religious Perspective." Exchange 41, no. 4 (2012): 311–19. http://dx.doi.org/10.1163/1572543x-12341235.
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Abstract After an introduction sketching some phenomena of corruption in the administration of Indonesia the author shows why it is almost impossible to remove corruption from Indonesian society. He discloses how the concepts of shame (gengsi) and sacrifice (rejeki) still motivate people both in society and in the church. After a delineation of the various cultural and religious backgrounds of these concepts including the cultures of the Batak, the Javanese and the Chinese he makes a plea for a return by the churches to the principle of preferential option for the weak and the poor. That will be the only way of removing corruption from Indonesian church and — hopefully — also society.
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Nasoichah, Churmatin. "AKSARA BATAK DALAM KEBHINNEKAAN NUSANTARA." Kebudayaan 11, no. 1 (October 16, 2018): 1. http://dx.doi.org/10.24832/jk.v11i1.13.
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AbstractIn general, Indonesian people and their cultural complex can be seen as a plural andheterogeneous (diverse) relation at the same time. The Indonesianness (Keindonesiaan) isbegin with diversity in the archipelago. The rapid flow of arrival of other cultures triggered theprocess of acculturation and cultural uniformity. Batak, as one of the ethnic groups, is capableto respond creatively to Hindu-Buddhist influences that coming from outside of the archipelagousing the independence of its local culture which is reflected in the form of Batak alphabet. Theformal form of this script is different from other local scripts, but it has a standardized patternof writing through the use of ina ni surat and anak ni surat which derived from the Pallawa. Themain issue that raised is regarding the form of the diversity contained in Batak alphabet. Theaim is to describe the diversity through the alphabet, as well as to increase the repertoire ofdiversity through diverse scripts. The method used in this study is inductive reasoning throughcomparative studies. As a result, Batak scripts and several other local scripts indicate thediversity of script development that happens due to periods and the conditions in their respectivecommunities. The existence of local scripts also indicate a value of cultural diversity in theIndonesian archipelago. AbstrakSecara umum masyarakat Indonesia beserta kompleks kebudayaannya dapat dilihat sebagaisuatu relasi yang bersifat plural (jamak) sekaligus heterogen (aneka ragam). Ke-Indonesia-anberawal dari keberagaman atau kebhinnekaan di Nusantara. Kedatangan arus deras budaya dariluar memicu adanya proses akulturasi budaya dan penyeragaman budaya Nusantara. Bataksebagai suatu etnis yang terdapat di Nusantara, melalui kemandirian budaya lokalnya mampumenanggapi secara kreatif pengaruh Hindu-Buddha yang datang dari luar yang tercermin dalamsalah satunya berupa aksara Batak. Bentuk formal aksara ini berbeda dengan aksara lokal lain,tetapi memiliki pakem/ standar baku dalam hal penulisannya melalui penggunaan ina ni suratdan anak ni surat yang berinduk pada aksara pallawa. Adapun permasalahan utama yangdiajukan berkaitan dengan wujud kebhinnekaan yang terdapat pada aksara Batak. Tujuannyaadalah menggambarkan kebhinnekaan melalui aksara, serta menambah khasanah kebhinnekaanmelalui keragaman aksara. Metode yang digunakan berupa penalaran induktif melalui studikomparatif. Hasilnya, aksara Batak dan beberapa aksara lokal lainnya menunjukkan adanyakebhinnekaan dari perkembangan aksara yang terjadi karena faktor waktu dan kondisi dilingkungannya masing-masing. Adanya beberapa jenis aksara lokal ini juga menunjukkanadanya suatu khazanah keragamanan budaya yang ada di Nusantara.
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Gultom, Elfrida R. "DEVELOPMENT OF WOMEN POSITION IN THE PATRILINEAL INHERITANCE OF INDONESIAN SOCIETY." Jurnal Dinamika Hukum 17, no. 2 (May 31, 2017): 194. http://dx.doi.org/10.20884/1.jdh.2017.17.2.886.
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Patrilineality is a kinship system which is based on paternal line; therefore, the position of men in inheritance law is dominant. Batak, Karo and Bali communities are among those who apply this system. Consequently, this system influences women’s standing in terms of inheritance. This paper discusses women position in inheritance of patrilineal system on those three societies as well as the factors which influence the development of women’s inheritance right. Some principles of this system are maintained while some others change. Several Supreme Court Decisions related to inheritance distribution dispute between men and women have tended to adopt a parental system which gives equality, humanity, justice, and right equality. Supreme Court places women in a neutral position which means that there is modernization which leads to homogeneity, indicating showing equality between men and women as well as providing a significant impact on inheritance law sector in Batak, Karo, and Bali. Keywords: indigenous people, matrilineal, Patrilineal, inheritance, inheritance system
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Pimadona, Aktor, and Mulati Mulati. "KEABSAHAN PERKAWINAN SEDARAH MASYARAKAT ADAT BATAK TOBA MENURUT HUKUM ADAT." Jurnal Hukum Adigama 2, no. 1 (July 22, 2019): 201. http://dx.doi.org/10.24912/adigama.v2i1.5238.
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Marriage is a sacred activity because it relates to the religion and beliefs of each. The Batak Toba community is one of all tribes in Indonesia that adhere to their customs and customs, but lately there has emerged the phenomenon of blood marriages in the Batak Toba indigenous people because they feel like each other without thinking about the sanctions that will be received later. In this study, the issue was raised about how legitimacy of the blood marriage of the Batak Toba indigenous people according to customary law? The author examines the problem using normative methods. The results showed that the marriage of the Batak Toba community was not in accordance with the rules applicable in customary law, because the marriage system of the Batak Toba indigenous people themselves embraced an exogamous marriage system in which the Batak Toba indigenous people could marry the man or woman they liked must be outside the clan or the clan itself. Then in this study there are also ways to preserve the culture of the Batak Toba indigenous people who are increasingly disappearing because of the modern era that exists today.
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Zetli, Sri, Nofriani Fajrah, and Melanda Paramita. "PERBANDINGAN DATA ANTROPOMETRI BERDASARKAN SUKU DI INDONESIA." JURNAL REKAYASA SISTEM INDUSTRI 5, no. 1 (November 15, 2019): 23. http://dx.doi.org/10.33884/jrsi.v5i1.1390.
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Anthropometry is defined as the science of measurement and art in applying human physicalproperties, which is one of the most important factors to consider in designing a product. Productsthat meet ergonomic rules are products that are designed according to the dimensions of the user'sbody. Various factors affect anthropometric data, one of which is ethnicity. Ethnicity is defined as agroup of people identified through ancestral heritage, certain languages and certain cultures.Indonesia has more than 300 different ethnic groups, so it is important to represent anthropometricdata based on ethnicity. Batam City has a heterogeneous community consisting of various tribes andgroups. The dominant tribes include Batak, Javanese, Malay, Minang and Chinese. With the variationin anthropometric size, it is not possible for a design system to adjust to all types of sizes, thereforethere is a need for a database of anthropometric sizes in Indonesia. From the comparative testconducted by Anova testing, all 36 anthropometric with Sig. <α (0.05) which means that there aredifferences in Anthropometric between the five terms. Whereas for differences in AnthropometricBatak and Javanese are 19 same and 17 different, Batak and Malay are 14 same and 22 different,Batak and Minang are 12 same and 24 different, Batak and Chinese are 14 same and 22 different,Java and Malay are 12 same and 24 different, Java and Minang are 12 same and 24 different, Javaand Chinese are 12 same and 24 different, Malay and Minang are 9 same and 27 different, Malay andChinese are 14 same and 22 different, Minang and Chinese are 14 same and 22 different. The resultsof anthropometry obtained based on this research are expected to be a recommendation in thedevelopment of more ergonomic tools for users, especially the people of Indonesia.
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Rohmadi, Nazirwan, Muhammad Akhyar, and Warto Warto. "Motion Thamrin: Language Politics and Inlander (Indigenous) Appellation for Indonesian People." International Journal of Multicultural and Multireligious Understanding 5, no. 1 (February 1, 2018): 77. http://dx.doi.org/10.18415/ijmmu.v5i1.110.
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Volksraad is a legislative institution that is formed by Dutch East Indies Government on May 8th, 1918. Volksraad is formed in order to achieve decentralization idea from Dutch government and to develop Dutch East Indies democratic Country. Volksraad member forms politics wings to win the voting in every making decision process. Politic wing that is represented Indonesian Nation is National Fraction. National fraction has found on January 27th, 1930 and led by Mohammad Husni Thamrin. National fraction has main purpose, that purpose is achieving Indonesian independence through the legitimate way. National fraction has member such as M. H. Thamrin (Kaum Betawi), Iskandardinata (Pasoendan), Soeroso (PVPN), Koesoemo Oetojo, Dwidjosewojo, Soekardjo Wirjopranoto, Wiwoho Poerbohadidjojo (BO), Mochtar bin Praboe Mangkoe Negara (Sumatera), Abdul Firman Gelar Maharadja Soangkoepon (Batak), and Jahja Datoek Kajo (Sumatera). Thamrin and national fraction often do not agree with Dutch East Indies Government policy that only stand to European. That policy is criticized by Thamrin and national fraction is language political policy in society and inlander (Indigenous) appiliation that humiliate Indonesian nation.
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Riswandi, Riswandi. "MULTICULTURALISM AND SUBCULTURAL IN INDONESIA GENERAL ELECTION 2019." JSSH (Jurnal Sains Sosial dan Humaniora) 3, no. 2 (November 15, 2019): 131. http://dx.doi.org/10.30595/jssh.v3i2.4979.
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The issue of multiculturalism and subcultural are developing in the even of Indonesian election in 2019 such as democracy, equality in the fields of law, social, political, and cultural, human rights, honesty, justice, political choice, and unfair legal enforcement, so that people tend to split. The problem of this research is what are the cultural perceptions of the Jakarta multicultural community toward the events of the 2019 Election?The case studied was 2019 Elecion and primary data was obtained through interview with 8 informants from Javanese, Batak, Sundanese, Bugis, Chinese, and Betawi subculturs, then confirm by intercultural communication experts, Alo Liliweri. Data were analyzing using Miles and Hubermans models.The result showed that the cultural perception of Jakarta multicultural community was based on subcultural perception, in which Javanese, Batak, and Chinese subcultures tended to support Jokowi, while the Sunda, Betawi, and Bugis subcultures tended to support Prabowo. Nonverbal behavior of subcultural member s regarding 2019 election is oriented towards Dominant Cultures or Indonesian National Culture as parta of Eastern Culture, and also influenced by their family background, profession and personal character.
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Budiman, Mohammad Andri, Jos Timanta, and Efelin Siburian. "Implementation and comparison of Berry-Ravindran and Zhu- Takaoka exact string matching algorithms in Indonesian-Batak Toba dictionary." Data Science: Journal of Computing and Applied Informatics 1, no. 1 (July 18, 2017): 38–44. http://dx.doi.org/10.32734/jocai.v1.i1-67.
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Indonesia has a variety of local languages, which is the Batak Toba language. This time, there are still some Batak Toba people who do not know speak Batak Toba language fluently. Nowadays, desktop based dictionary is one of reference that very efficiently used to learn a language and also to increase vocabulary. In making the dictionary application, string matching can be implemented for word-searching process. String matching have some algorithm, which is Berry – Ravindran algorithm and Zhu-Takaoka algorithm and will be implemented on the dictionary application. Zhu-Takaoka algorithm and Berry – Ravindran algorithm have two phases, which are the preprocessing phase and the searching phase. Preprocessing phase is a process to make the shifting values according to in pattern that input by user. To know the shifting value with Zhu-Takaoka algorithm, it’s need Zhu-Takaoka Bad Character (Ztbc) and Boyer-Moore Good Suffix (Bmgs). Then, Ztbc will be compared to Bmgs to get the maximum value of them that will be set as shifting value. While Berry-Ravindran algorithm, to know the shifting value is needed Berry-Ravindran Bad Character, which the two characters right of the text at the position m + 1 and m+ 2, is needed to determine the shifting value, where m is length of the pattern.
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Suza, Dewi Elizadiani, Tengku Eltrikanawati, Rosina Tarigan, Setiawan, and Joko Gunawan. "The lived experience of patients from an ethnic group in Indonesia undergoing diabetic foot ulcer treatment." British Journal of Nursing 29, no. 5 (March 12, 2020): S20—S26. http://dx.doi.org/10.12968/bjon.2020.29.5.s20.
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Background: A foot ulcer is a severe complications of diabetes, and patients' cultural backgrounds can greatly influence how they manage this condition. Aim: To explore the experience of people of the Batak Karo ethnic group in Indonesia in diabetic foot ulcer treatment. Methods: This was a phenomenological study where a purposeful sample of 10 people with diabetic foot ulcers participated in in-depth interviews. Data analysis was thematic using Van Manen's hermeneutic approach. Results: Five themes emerged from the study data: beliefs about health disorders; physical, psychological, social and spiritual changes; traditional treatments; cultural beliefs; and seeking health services. Discussion: People in the Batak Karo ethnic group strongly believe in supernatural powers and magic, and take part in a variety of traditional ceremonies to treat diabetic foot ulcers. They also use traditional treatments, including herbs. Nurses treating different ethnic groups, such as the Batak Karo people, should be culturally aware and competent to provide adequate care for them.
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Silalahi, Marina, and Nisyawati. "An ethnobotanical study of traditional steam-bathing by the Batak people of North Sumatra, Indonesia." Pacific Conservation Biology 25, no. 3 (2019): 266. http://dx.doi.org/10.1071/pc18038.
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This study aimed to document (1) the Batak people’s knowledge of the use of medicinal plants for steam-bathing, (2) the preparation and operation of steam-bathing, and (3) the benefits of steam-bathing. To attain these objectives, data were collected by using ethnobotanical survey and interview methods. The survey was conducted in Kabanjahe and Berastagi traditional markets, in Kaban Tua village, and in Tanjung Julu village. The participants for the interview were nine medicinal plants traders, nine midwives, and 32 mothers. The basic principle of steam-bathing by the Batak people is based on thermotherapy and aromatherapy. A total of 59 species (belonging to 37 genera and to 25 families) have been documented as medicinal plants for their use as steam-bathing materials by the Batak people. The traders, midwives and mothers are all aware of the benefits of steam-bathing. Gaultheria leucocarpa Blume and Cinnamomum porrectum (Roxb.), the species that produce distinctive aromas and reduce pain, would be interesting to study for their phytochemical and pharmacological properties.
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Eades, Domenyk, and John Hajek. "Gayo." Journal of the International Phonetic Association 36, no. 1 (May 18, 2006): 107–15. http://dx.doi.org/10.1017/s0025100306002416.
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Gayo is an Austronesian language spoken by some 260,000 people in the central highlands of the Indonesian province of Aceh, at the northern tip of the island of Sumatra. Gayo belongs to the Malayo-Polynesian branch of the Austronesian family of languages (Ross 1995, Blust 1999). Nothofer (1994) places Gayo along with Nias, Mentawai, Enggano and the various Batak languages in a North-West Sumatra/Barrier Islands subgroup. Five distinct but mutually intelligible dialects are recognised within Gayo: Bukit, Dëret, Cik, Serbejadi and Lues.
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Hasibuan, Rizki Ananda, and Saefur Rochmat. "Ulos as Batak Cultural Wisdom Towards World Heritage." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 4, no. 2 (April 22, 2021): 853–64. http://dx.doi.org/10.33258/birle.v4i2.1865.
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Ulos as one of Indonesia's intangible cultural heritages is the fruit of thought and the result of high quality art as an ancestral heritage that must be preserved. The sacred value of ulos is a picture of the inner world of the Batak people. Each ulos has a meaning and purpose between the giver and recipient of ulos. The stipulation of ulos as an intangible cultural heritage of Indonesia is a new hope to move towards a world heritage. The purpose of writing this article is to describe ulos as a Batak cultural identity that has been established as an intangible cultural heritage of Indonesia accompanied by efforts to become a world heritage, in addition to increasing literacy about Ulos. The method used in this paper is descriptive method, by describing the existing phenomena and collecting literature study data. Under the auspices of UNESCO as the world organization that houses cultural heritage, every country is obliged to report and propose new cultural heritage to become world heritage on a regular basis. With this step, Ulos under the auspices of the Aceh BPNB (Cultural Value Conservation Center) continues to strive and strive to be registered in accordance with the requirements of a cultural heritage to become a world heritage.
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Sari, Ika Ratna, and Warjio Warjio. "Perilaku Pemilih Etnik Batak terhadap Pemilihan Kepala Daerah." Politeia: Jurnal Ilmu Politik 10, no. 2 (December 25, 2018): 60–68. http://dx.doi.org/10.32734/politeia.v10i2.628.
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This article discusses about the relationship of clan/ethnicity in choosing. Ethnic problems / clan similarities are a problem that’s often debated in Indonesia "do people choose based on ethnicity / clan similarity?". These are the questions that we often face. Because most people in Indonesia choose based on one tribe / one clan with the prospective leader. The type of research used in this study is a type of qualitative research that seeks to understand and interpret the meaning of an event. The data used in this study are data derived from library studies and also data from the field obtained by distributing questionnaires or questionnaires to voters in Balige District. From these results, most of the voters in the District of Balige chose the pairs of candidates who were one clan and a kinship with them. This is evident from the results of the voting in this area, where the couple Kasmin Simanjuntak / Liberty Pasaribu were the winners. From the data obtained by the author, the majority of those who chose this pair were subjected to the factors of clan / ethnicity and kinship factors.
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Hadi, Syaiful A., and Dody P. Masri. "Palmaris longus absence in six largest Indonesian ethnicities and its relationship with gender, ethnicity, and hand dominance." Medical Journal of Indonesia 24, no. 1 (March 14, 2015): 24–9. http://dx.doi.org/10.13181/mji.v24i1.1191.
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Background: Palmaris longus (PL) tendon is often used as graft in tendon or ligament reconstruction. PL absence is a normal variation in human body. Its prevalence was different in various population. Serbian population had an absence rate of 42.4%, but in the Korean population it was only 4.0%. This study aimed to determine the prevalence of PL absence in various ethnic of Indonesian population and its relationship with gender and side of hand dominance. Methods: We conducted a cross-sectional study in 1230 people from six ethnicities in Indonesia. The absence of PL was determined by Schaeffer test and confirmed with Mishra and Thompson test. Data collection was performed by a single examiner in various cities in Indonesia. The relationship between PL absence with ethnicity, gender, and hand dominance were determined by Chi-square test. Results: Prevalence of PL absence in overall Indonesian population was 10.4% (bilateral 37.5% and unilateral 62.5%). The highest were in Batak and Madura ethnicities (15.5%), followed by Sunda (11.8%), Java (10.0%), Betawi (6.0%), and the lowest was Minang ethnicity (4.1%) (p = 0.008). Prevalence of PL absence in female and male were 10.7% 10.2%, respectively, p > 0.05).Conclusion: Compared to range of prevalence in other countries in the world, prevalence of PL absence in Indonesian population was moderate (10.4%). There was significant difference found between ethnicity, but not in gender. Surgeon should consider this data when planning for reconstruction procedures using PL graft in Indonesian population.
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Lumbantoruan, Suniaty Dapotria, Elmeida Effendy, and Mustafa M. Amin. "Correlation between Interleukin-6 Levels and Total PANSS Scores in Batak People with Schizophrenia." Open Access Macedonian Journal of Medical Sciences 9, B (January 4, 2021): 107–11. http://dx.doi.org/10.3889/oamjms.2021.5620.
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BACKGROUND: Schizophrenia is an illness characterized by distorted thoughts, hallucinations, and reduced ability to feel normal emotions, and this has been linked to immunity, environment, and heredity factors. The particular interest in this context is the stimulating effects of pro-inflammatory cytokines on dopamine, noradrenaline synthesis, and release.
AIM: The aim of the study was to investigate the correlation between interleukin (IL)-6 levels and total PANSS scores in people with schizophrenia from the Batak tribe.
METHODS: This study was a numeric-numeric correlation analytic study. The research subjects were 47 inpatients (n = 47) at Prof. M. Ildrem Mental Hospital Medan, Indonesia, who were diagnosed based on the criteria of the international classification of disease-10 in the acute phase of treatment aged 15–45 years. IL-6 levels were obtained from blood serum enzyme-linked immunosorbent assay. Statistical analysis used the statistical package for the social science software.
RESULTS: The study found that there was a positive correlation between IL-6 levels and total PANSS scores in Batak people with schizophrenia (p = 0.001; r = 0.657); IL-6 levels and positive symptom (p = 0.001; r = 0.696); and IL-6 levels and negative symptom (p = 0.001; r = 0.532). However, there was no correlation between IL-6 levels and general psychopathological scores in Batak people with schizophrenia.
CONCLUSION: There was a correlation between IL-6 levels and the total PANSS score, positive symptom scores, and negative symptom scores in people with schizophrenia from the Batak tribe.
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Batubara, Junita. "The Ideas and Concepts of Overture Music Composition: One of the Opera Music Compositions of Kehidupan Dua Zaman Hikayat Siboru Deakparujar on the Creation of New Mode and Rhythm of Ogung Instrument." Jurnal Ilmiah Peuradeun 5, no. 2 (May 27, 2017): 273. http://dx.doi.org/10.26811/peuradeun.v5i2.149.
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The main problem in the composition idea of Overture is the studying of Opera itself but very few works of opera compositions that combine Western music with the traditional music of the Batak Toba Indonesia. Second, in the traditional opera of Batak Toba, it is often performed musical themes taken from the social life story of Batak Toba society and it is extremely rare, especially among the people of Batak Toba. Third, in the Batak opera, the music is used only as an entertainment and separated from the content of the story and often does not have the music score. The Overture created uses Atonality scale inspired by the pentatonic music of Batak Toba by using music score. Fourth, collecting information related to the influence of Western music, in this case, Atonality and pentatonic music of Batak Toba. Fifth, The use of the musical elements such as melody, rhythm pattern, tone color, harmony, form, texture and orchestra. With the above description, the writer created an opera based on the employment elements of Western music and Batak Toba music. The author made the employment of methods with the use of a rhythmic pattern on traditional musical instruments ogung and sulim combined with Western musical instrument without changing each ton of each musical instrument of the traditional Batak Toba. Sixth, the mode of pentatonic (five pitch) in which five pitch is the texture of taganing mode in the ensemble of gondang hasapi (an ensemble of the traditional music of the Batak Toba, North Sumatra in Indonesia) that are customized according to the tuning system of twelve of Western music pitch in order to generate new modes used in the above employment of opera.
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Yudhi, Lim. "BATIK TULIS SEBAGAI WARISAN BUDAYA DUNIA DALAM MENANAMKAN RASA CINTA TANAH AIR GENERASI MUDA INDONESIA." Commed : Jurnal Komunikasi dan Media 4, no. 1 (October 4, 2019): 01. http://dx.doi.org/10.33884/commed.v4i1.1297.
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ABSTRACT
Batik tulis, which is one of Indonesia's cultural heritages, is one of the media in instilling the love of the homeland, so that the younger generation feels more ownership and love of indigenous Indonesian culture. This research focuses on how batik tulis as a world cultural heritage in an effort to instill the love of the homeland of Indonesia's young generation. This study aims to make people aware of their concept of being Indonesian citizens, so that people can realize their love for their homeland with the use of batik in their daily lives. Research that uses the sociocultural tradition with symbolic interaction theory focuses attention on the level of mind, self, and society. This study uses the interpretive paradigm, because researchers view batik tulis to have its own uniqueness and contain original truths, so the truth or knowledge generated from research is contextual.
Keywords: love for the motherland, batik, symbolic interactions
ABSTRAK
Batik tulis yang merupakan salah satu warisan budaya Indonesia ialah salah satu media dalam menanamkan rasa cinta tanah air, agar generasi muda lebih merasa memiliki dan mencintai kebudayaan asli Indonesia. Penelitian ini berfokus pada bagaimana batik tulis sebagai warisan budaya dunia dalam upaya menanamkan rasa cinta tanah air generasi muda Indonesia. Penelitian ini bertujuan agar masyarakat memiliki kesadaran tentang konsep dirinya sebagai warga Indonesia, sehingga masyarakat bisa mewujudkan sikap cinta tanah airnya dengan penggunaan batik tulis dalam kehidupan sehari – hari. Penelitian yang menggunakan tradisi sosiokultural dengan teori interaksi simbolik ini memusatkan perhatian pada tataran pikiran, diri, dan masyarakat. Penelitian ini menggunakan paradigma interpretif, sebab peneliti memandang batik tulis memiliki keunikan tersendiri dan mengandung kebenaran yang orisinil, sehingga kebenaran atau pengetahuan yang dihasilkan dari penelitian bersifat kontekstual.
Kata kunci: cinta tanah air, batik tulis, interaksi simbolik
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Oscario, Angela. "Simulasi Citra Nasionalis Melalui Fashion: Studi Kasus Batik Printing dalam Gaya Hidup Post Modern Masyarakat Kota." Humaniora 5, no. 2 (October 30, 2014): 551. http://dx.doi.org/10.21512/humaniora.v5i2.3112.
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Batik printing, especially imported batik printing has threatened Indonesian handwritten batik and Indonesian stamp batik. Batik printing, that from the point of view of post-modern aesthetic is called pastiche, is an imitation of Batik that lack of authenticity and orisinality. Ironically, Indonesian people, especially those who live in Jakarta and who always want to preserve Indonesian culture by wearing batik, are often wearing imported Batik printing. This allegedly occurred because majority of people who live in Jakarta are always searching for an identity. They are new comers that come from many Indonesian areas; that had already lost bonding with their origin areas. Therefore they easily fallen into imitation that can provide identitiy –eventhough it’s only an artificial identity- such as batik printing. Batik printing is able to provide an artificial identity by stimulating a nationalist image. People didn’t realize they have been living in fatamorgana of post-modern era. In this era, image becomes very dominant. It constructs reality, an illusive reality. People in Jakarta become concerned only with appearance and style. They have merged into a massive consumption.
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Purba, Endang, Nisyawati -, and Marina Silalahi. "The ethnomedicine of the Batak Karo people of Merdeka sub-district, North Sumatra, Indonesia." International Journal of Biological Research 4, no. 2 (August 29, 2016): 181. http://dx.doi.org/10.14419/ijbr.v4i2.6493.
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Background: Ethnomedicine can serve as a platform for studying specific relationships between indigenous cultures and using medicinal plants, thus to identify new chemical compounds used as drugs.Objective: To document the medicinal plants and traditional medicines used by Batak Karo people and to provide information on the pharmacological properties of the most commonly used plants in the preparation to treat of various ailments especially preventive healthcare.Methods: The ethnobotanical study was conducted in Merdeka sub-district, Karo regency, North Sumatra, Indonesia. An intensive field survey was conducted to collect information on medicinal plants used by the people. Data was collected applying semi-structured interviews (individual and group discussions) and questionnaires.Results: A total of 124 plants species have been documented to treat various diseases. Zingiberaceae is the highest number of species being used as traditional medicines especially concoction of preventive healthcare. The study revealed that fever is treated using the highest number of different medicinal species (23 species).Conclusion: Batak Karo people in Merdeka sub-district have a rich local knowledge about medicinal plants. It is a need to extend the documentation of medicinal plants in the area and evaluation its biological activity as a basis for developing future medicines.
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Manullang, Elisa Betty, and Windy Lizasadela. "ORNAMENTS OF LAPO BATAKIN KUALA TANJUNG, BATUBARA REGENCY A SEMIOTICS INTERPRETATION." Jurnal Darma Agung 29, no. 2 (August 16, 2021): 235. http://dx.doi.org/10.46930/ojsuda.v29i2.1065.
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This article aims to clarify the semiotic meaning in Lapo Batak ornaments in Kuala Tanjung, Batubara Regency. The data of this study were taken from the interpretation from Batak Toba people who live in Kuala Tanjung, Batubara Regency is located in North Sumatera Indonesia in interpreting their cultural symbols. In clarifying the data, the writer was conducted by using qualitative method. The result showed the semiotic meaning and how the cultural values were realized in Lapo Batak ornaments. The dates were analysed by using Roland Barthes’ order of signification theory; denotation, connotation, and myth to emphasize the interaction between the sign with the personal cultural experience of the viewers, and the interaction between convention in the sign with the conventions experienced and expected by viewers. The writer found that the interpretations of the personal cultural experience from the viewers were still far from the Batak Toba convention (myth) in interpreting the ornaments.
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Tambunan, Parlindungan. "KEKUATAN BISNIS “DEKKE NANIURA”, KEUNIKAN KULINER TRADISIONAL SUKU BATAK (TOBA) DI PROVINSI SUMATERA UTARA, PULAU SUMATERA, INDONESIA." Jurnal Hutan Tropis 9, no. 2 (August 5, 2021): 387. http://dx.doi.org/10.20527/jht.v9i2.11290.
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The diversity of the people of Indonesia gives a variety of different fields including ethnic, culture, ras, religion, and between groups. Each ethnic group in Indonesia differs in how to obtain knowledge, some are hereditary and there is a process of learning from others. One example, the Batak ethnic (Toba) in Sumatera Island has knowledge about flora. They use flora for food processing, medicine, and living equipment. From food processing, the Batak ethnic (Toba) have diverse knowledge of food processing (culinary). One of the famous traditional culinary of the Batak ethnic (Toba) in Sumatra Island is Dekke Naniura. Dekke Naniura is one of the culinary traditional of the Batak ethnic (Toba) in Sumatera Island. Dekke Naniura is unique, because Dekke Naniura is served from fresh raw goldfish which is given the simple spices (easily available) and the water of Unte Jungga fruit (Citrus hystrix DC.) So that goldfish are not fishy and goldfish meat becomes soft without any process cooking on fire, or after being inhabited for 3 to 5 hours Dekke Naniura is ready for consumption. The uniqueness and originality of the traditional culinary processing of the Batak ethnic (Toba) "Dekke Naniura" has added value that can be calculated to preserve the taste. Therefore, the preservation of the taste of Dekke Naniura must be maintained by a culinary management, which has a standard operating system for sure, namely from the selection of ingredients to how to eat. With a certain standard operating food, a unique traditional culinary business can be operated as a strategic and promising industrial business. The uniqueness of a traditional culinary is the power of business that can create and contribute to the economy in a sustainable way from generation to generation. Dekke Naniura is one of the advantages of origin or representing the symbol of the North Tapanuli region, the Batak ethnic (Toba) in Sumatera Island.
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Kamal, Muhiddinur. "HARMONY IN DIVERSITY: STUDY ON POTENTIAL HARMONIOUS MULTICULTURAL SOCIETY "PANTARA" REGIONS (PANTI-TAPUS-RAO) NORTHERN BORDER OF WEST SUMATRA." Islam Realitas: Journal of Islamic & Social Studies 4, no. 2 (December 25, 2018): 148. http://dx.doi.org/10.30983/islam_realitas.v4i1.511.
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Pantara region (Panti-Tapus-Rao) is an area that lies on the border north Sumatra Indonesia consists of diverse cultures, ethnicities, races and religions. This area is a picture of a multicultural society, scattered in various corners of the village. The society of Pantara is a homogeneous society both in terms of custom and religion in Minangkabau. During the era Pagaruyung Kingdom in Minangkabau, Pantara region was given region's special autonomy status called "Lordship of Padang Nunang" located in Rao. The status of “Lordship” as shoreline areas (regions in power) is given by the special autonomous kingdom of Pagaruyung, contributing to strengthen society of "Pantara" as an honor for indigenous of Minangkabau tradition which holds the tradition of, "Tradition founded upon Islamic law, Islamic law founded upon the Qur'an" (adat basandi syara', syara' basandi Kitabullah). The massive arrival of Batak Toba and Mandailaing in the early days of independence to Pantara region(Panti-Tapus-Rao), change homogenous society into a heterogeneous society. The diversity in Pantara region covers ethnicity and culture as well as diversity in religion. Batak Toba and Mandailing society share the same patrilineal culture, but they are different in terms of religion. Batak Toba society made Protestants association or better known as HKBP while Mandailing community embraced Islam. Minangkabau people have the same religion as the Mandailing, because both are Moslem but they are different in customs. Mandailing embraced patrilineal while indigenous Minangkabau is matrilineal. On the other hand, Batak and Minang people different both in religion and culture. Batak are Christians while the Minangkabau are Muslims. The presence of Javanese people who come when it was brought by the Dutch, and the arrival of Malay people who chose to stay in the region participated Pantara enrich the diversity of Pantara region. Pantara region now has turned into a society that is heterogeneous in terms of ethnicity, religion, culture and language, they are live together in harmony, although sometimes arise, but can be mitigated and resolved quickly.There are some factors to live in harmony in diversity within the multicultural society of Pantara: 1). Understanding of religious teachings which are sublime and peaceful, 2). Values of local wisdom, 3). Recognition of newcomers, 4). And the pattern of leadership in the community
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Aretha, Tiasarah, and Nelva Karmila Jusuf. "In Vitro Antimicrobial Activity of Bawang Batak Bulbs (Allium Chinense G. Don) Against Methicillin-Resistant Staphylococcus Aureus." Sumatera Medical Journal 2, no. 2 (June 1, 2019): 67–71. http://dx.doi.org/10.32734/sumej.v2i2.1065.
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Introduction: Staphylococcus aureus infection can cause pyoderma. These days there is a shift in Staphylococcus aureus sensitivity to antibiotics that is marked by the existence of Methicillin-Resistant Staphyloccus aureus, so alternative therapy that is herbal medicine might be needed. There are a lot of medicinal plants in Indonesia, but until today the usage is still minimum. One of the plant genus that is already being used is allium that had been known to have antimicrobial activity. The genus allium that is consumed a lot by Indonesians especially people of North Sumatra is bawang batak (Allium chinense G.Don.). This study is conducted to assess the antimicrobial activity of bawang batak bulbs in several concentrations to MRSA. Methods: This research is an experimental research with agar diffusion method. The extracts were divided into six groups: extracts in concentration level of 6.25%, 12.5%, 25%, 50%, 100% and a negative control (DMSO). The sample size is four per group with total sample of 24. Results: The results showed that the inhibition of bacterial growth occured at the concentration levels of 50% and 100% with inhibition zone diameters of 8.695 mm and 10.545 mm respectively. Extracts with concentration levels of 25%, 12.5% and 6.25% did not show any inhibition. Conclusion: Bawang batak bulbs extract can be used to inhibit the growth of MRSA
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Winarno, Ira Adriati. "Analisis Motif Kain Tradisional Indonesia: Pemaknaan Visualisasi Abstrak hingga Naturalis." Jurnal Budaya Nusantara 1, no. 1 (January 1, 2017): 89–102. http://dx.doi.org/10.36456/b.nusantara.vol1.no1.a993.
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Indonesia is a country with various cultures. One of cultural product that interesting to be analysis is textile.Indonesian traditional textiles are made by weaving and batik techniques. Traditional textiles have a deepphilosophical meaning related to the human existence in the universe. Traditional textiles have various motifs. It isinteresting to analyze the meaning of the motifs of Indonesian traditional textile. The approaches of this research aretraditional Indonesian aesthetics and cultural approach. Traditional textile motifs can be categorized into geometrics,figurative, and naturalist motifs. The motifs are influenced by textile making techniques. For instance, weavingtechnique has limitation in motif type. Weaving technique produces geometrics motif. The other technique is batik thathas freedom to produce various motifs for textile. The original Indonesian textile motifs generally are abstract motives.Figurative and naturalist motifs emerge after the entrance of other culture influence. Based on visualization analysis,abstract motif has deep meaning related to people life philosophy. Some of figurative motifs have philosophical meaning,but naturalist motifs generally do not have philosophical meaning in Indonesian people.
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Simanjuntak, Polin Marsahala, Yusuf Affendi, and Sangayu Ketut Laksemi. "AKULTURASI DAN ASIMILASI ORNAMEN GORGA BATAK TOBA DALAM ARSITEKTUR GEREJA KATOLIK ST MIKAEL, PANGURURAN." Jurnal Seni dan Reka Rancang: Jurnal Ilmiah Magister Desain 1, no. 2 (April 1, 2019): 223. http://dx.doi.org/10.25105/jsrr.v1i2.6736.
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<p><strong>Abstract</strong></p><p>Humans as dynamic creatures who have the creativity, taste and intention in their lives. Therefore, humans always try to interact by using the natural environment as a source to meet certain needs. From this interaction the emergence of culture in society can be seen from the production of cultural artifacts such as cutlery, homes and decoration or ornaments. North Sumatra is an area in Indonesia which has many ethnic groups in the region, one of them is Batak. The Toba Batak ethnic is known for his diversity of skills as a medium for expressing people's ideas in a visual form. This visual form plays a role in the development of culture and communicates the values of the beliefs and customs of the people. Ornaments or ornaments on the Toba Batak traditional house are often referred to as Gorga. Gorga is a message of desire and advice that comes from knowledge, hope, thoughts, behavioral attitudes, and beauty to be communicated. The entry of Christianity became one of the new cultural elements of the Toba Batak customs. The Toba Batak experienced a social process characterized by efforts to reduce these differences. This process of assimilation and acculturation allows cultures and ethnic groups to adapt to other cultures. This change can refer to attitudes, values, and identity, even the Gorga ornament itself in the Toba Batak architecture. Gorga ornaments undergo a process of acculturation and assimilation so that it starts to be widely applied to modern public buildings. The church as a symbol of the relationship with the creator needs ornaments to carry implied meanings. The meaning of ornament that was understood before, from the understanding of Toba Batak cultural traditions experienced a constructive shift in meaning towards the understanding of church tradition. This gives enthusiasm, as well as an opportunity to preserve and develop local wisdom and values of the Toba Batak community in the life of modern society. </p><p><br /> <br /><strong>Abstrak</strong></p><p>Manusia sebagai mahluk yang dinamis yang memiliki cipta, rasa dan karsa dalam kehidupannya. Oleh karena itu, manusia senantiasa berupaya berinteraksi dengan menggunakan alam lingkungan sebagai salah satu sumber untuk memenuhi kebutuhan tertentu. Dari interaksi inilah munculnya kebudayaan dalam masyarakat yang dapat dilihat dari dihasilkannya artefak artefak budaya seperti peralatan makan, rumah tinggal dan ragam hias atau ornamen. Sumatera Utara merupakan daerah di Indonesia yang memiliki banyak etnis suku di wilayahnya salah satunya suku Batak. Etnis Batak Toba dikenal dengan keaneka ragaman keterampilan sebagai suatu media ungkapan ide masyarakat dalam bentuk visual. Bentuk visual inilah yang berperan dalam pengembangan kebudayaan serta mengkomunikasikan nilai-nilai kepercayaan dan adat istiadat masyarakatnya. Ornamen atau ragam hias pada rumah adat Batak Toba sering disebut dengan istilah Gorga. Gorga merupakan suatu pesan hasrat dan nasehat yang bersumber dari pengetahuan, harapan, buah pikiran, sikap perilaku, dan keindahan yang hendak dikomunikasikan. Masuknya agama Kristen menjadi salah satu unsur kebudayaan baru pada adat istiadat Batak Toba. Batak Toba mengalami suatu proses sosial yang ditandai dengan adanya usaha-usaha mengurangi perbedaan-perbedaan tersebut. Proses asimilasi dan akulturasi ini memungkinkan budaya dan kelompok etnis menyesuaikan diri dengan budaya yang lain. Perubahan ini dapat merujuk kepada sikap,nilai, dan jati diri, bahkan ornamen Gorga itu sendiri pada arsitektur Batak Toba. Ornamen Gorga mengalami proses akulturasi dan asimilasi sehingga mulai banyak diterapkan pada bangunan publik modern. Gereja sebagai simbol hubungan dengan pencipta membutuhkan ornamen untuk membawa makna-makna yang tersirat. Makna ornamen yang dipahami sebelumnya, dari pemahaman tradisi budaya Batak Toba mengalami pergeseran makna yang konstruktif terhadap pemahaman tradisi gereja. Hal tersebut memberikan semangat, serta kesempatan untuk melestarikan serta mengembangkan kearifan lokal dan nilai-nilai masyarakat Batak Toba ke dalam kehidupan masyarakat modern.</p>
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Yazidi, Akhmad. "DOMINASI BAHASA SANSKERTA DAN BAHASA ARAB DALAM KOSAKATA SERAPAN BAHASA INDONESIA (SANSKRIT AND ARABIC VOCABULARY DOMINATION IN INDONESIAN ABSORPTION)." JURNAL BAHASA, SASTRA DAN PEMBELAJARANNYA 3, no. 2 (March 1, 2018): 224. http://dx.doi.org/10.20527/jbsp.v3i2.4555.
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AbstractSanskrit and Arabic Vocabulary Domination in Indonesian Absorption. Indonesianderived from Malay, Indonesian but not Malay, Indonesian because it is very differentfrom the Malay language. In the development, the Indonesian language is very muchabsorbed the vocabulary of various languages both foreign languages and regionallanguages . It is an indicator of the vitality of the Malay language, the nature of whichis very easy to accept new developments in adaptation to a modern language. Foreignlanguage vocabulary Indonesian absorbed in development include Sanskrit, thelanguage of India, Tamil, Portuguese, Persians, Chinese, Japanese, Dutch, German,Arabic, and English. While the language of the region include Javanese, Sundanese,Batak language, the language of Minangkabau, Palembang language, the languageof the Bugis, Banjar language, the language of the Papuan languages of Maluku,and others. Referring to the elements of universal culture, which absorbed the vocabularyincludes all the elements, ie the religious system and religious ceremony, and communityorganizations systems, knowledge systems, language, the arts and sports, livelihoodsystems, technologies and equipment, nature and environmental conditions, as well asthe feeling expression and psychosis. In this case the language of Sanskrit and Arabicranks first (9 elements), then the Java language (7 elements), Portuguese (6 elements),Dutch and Parsi (5 elements), English, Tamil, and Chinese (4 elements), as well asother languages relatively low. The height uptake in the vocabulary of the languagerelated to the elements of universal culture showed high intensity of communication,assimilation, acculturation inter-language user is concerned with the people and thenation of Indonesia. The motive of the intensity of communication, assimilation, andacculturation of Sanskrit and Arabic through culture, religion, economics, politics, etc.so that the uptake vocabulary from Sanskrit and Arabic dominates in the formation ofthe Indonesian language.Keywords: domination, absorptionAbstrakDominasi Bahasa Sanskerta dan Bahasa Arab dalam Kosakata Serapan BahasaIndonesia. Bahasa Indonesia berasal dari bahasa Melayu, namun bahasa Indonesiabukan bahasa Melayu, karena bahasa Indonesia sangat berbeda dengan bahasaMelayu. Dalam perkembangannya, bahasa Indonesia sangat banyak menyerapkosakata dari berbagai bahasa, baik bahasa asing maupun bahasa daerah. Hal inisebagai indikator vitalitas dari bahasa Melayu, yaitu sifat yang sangat mudah menerimaperkembangan baru dalam adaptasi untuk menjadi bahasa yang modern. Bahasa asingyang kosakatanya diserap dalam perkembangan bahasa Indonesia meliputi bahasa225Sanskerta, bahasa India, bahasa Tamil, bahasa Portugis, bahasa Parsi, bahasa China,bahasa Jepang, bahasa Belanda, bahasa Jerman, bahasa Arab, dan bahasa Inggris,sedangkan dari bahasa daerah meliputi bahasa Jawa, bahasa Sunda, bahasa Batak,bahasa Minang, bahasa Palembang, bahasa Bugis, bahasa Banjar, bahasa dari Papua,bahasa dari Maluku, dan lain-lain. Mengacu pada unsur kebudayaan universal,kosakata yang diserap meliputi seluruh unsur, yaitu sistem religi dan upacarakeagamaan, sistem dan organisasi kemasyarakatan, sistem pengetahuan, bahasa,kesenian dan olahraga, sistem mata pencaharian, teknologi dan peralatan, kondisialam dan lingkungan, serta ungkapan perasaan dan kejiwaan. Dalam hal ini, bahasaSanskerta dan bahasa Arab menduduki urutan pertama (9 unsur), kemudian bahasaJawa (7 unsur), bahasa Portugis (6 unsur), bahasa Belanda dan Parsi (5 unsur),bahasa Inggris, Tamil, dan Cina (4 unsur), serta bahasa lainnya yang relatif rendah.Tingginya serapan kosakata dari bahasa di atas berkaitan dengan unsur budayauniversal menunjukkan tingginya intensitas komunikasi, asimilasi, akulturasiantarmasyarakat pemakai bahasa yang bersangkutan dengan masyarakat dan bangsaIndonesia. Motif dari intensitas komunikasi, asimilasi, dan akulturasi dari bahasaSanskerta dan bahasa Arab merasuk pada semua aspek kehidupan masyarakat melaluibudaya, agama, politik, dan ekonomi sehingga dominasi bahasa Sanskerta dan bahasaArab sangat tinggi dalam serapan kosakata bahasa Indonesia.Kata-kata kunci: dominasi, serapan
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Mada, Kris. "Pemberdayaan Nelayan Lokal Indonesia Untuk Mengatasi Penyelundupan di Batam." Insignia Journal of International Relations 3, no. 01 (April 9, 2016): 20. http://dx.doi.org/10.20884/1.ins.2016.3.01.465.
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AbstrakMengontrol laut berjuta kilometer persegi membuat Indonesia memiliki batas maritim besar. Dibutuhkan sumber daya yang sangat besar untuk mengontrol perbatasan maritim secara optimal. Pengawasan untuk memastikan perbatasan tidak digunakan sebagai lintasan perdagangan gelap, perdagangan narkotika, dan penyelundupan senjata. Sayangnya, Indonesia belum memiliki kekuatan pokok minimum untuk mengontrol batas-batasnya. Sumber daya yang terbatas tercermin dalam Direktorat Jenderal Bea dan Cukai (DJBC) Kantor Batam, Kepulauan Riau. Agen avant garde dalam pencegahan penyelundupan tidak memiliki cukup tenaga dan kapal untuk rutin berpatroli di sekitar Batam, kota per-batasan yang terletak di Indonesia, dan perbatasan Malaysia-Singapura. Akibatnya, Batam menjadi salah satu pintu masuk dan keluar dari berbagai selundupan. Oleh karena itu, keterlibatan aktor-aktor non-negara untuk menjadi salah satu alternatif untuk mengatasi penyelundupan. Salah satu aktor negara di Batam adalah pelaut Indonesia lokal yang memiliki lebih banyak orang dan kapal dari DJBC.Kata-kata kunci: penyelundupan, keamanan maritime, manajemen perbatasan, actor non Negara, pelaut local
AbstractControl million of square kilometres ocean making Indonesia has enormous maritime boundaries. It takes enormous resources to control the maritime border optimally. Supervision, apropos, to ensure the border is not used as the trajec-tory of illicit trade, narcotic trafficking, and arms smuggling. Unfortunately, Indonesia hasn�t had minimum essential force to control her boundaries yet. Limited resources was reflected in Directorate General of Custom and Excise (DGCE) Office Batam, Riau Islands. Avant garde agent in smuggling prevention does not have enough personnel and ships to routinely patrol around Batam, border city located in Indonesia, Malaysia and Singapore boundaries. Conse-quently, Batam become one of the entrances and exits of various contraband. . Therefore, the involvement of non-state actors to be one alternative to overcome smuggling. One state actors in Batam is a local Indonesian seafarer who has more people and boats than DJBC.Keywords : smuggling, maritime security, boundaries management, non-state actors, local fisheries
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Alamo, Enrico, Meria Eliza, and Giat Syailillah. "MAKNA DAN FUNGSI KAIN ULOS PADA PUSAT LATIHAN OPERA BATAK PEMATANG SIANTAR (PLOt) DI PEMATANG SIANTAR PROVINSI SUMATERA UTARA." Gorga : Jurnal Seni Rupa 10, no. 1 (May 7, 2021): 94. http://dx.doi.org/10.24114/gr.v10i1.24824.
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Ulos is a traditional Batak clothing that we can find in traditional events; birth, marriage, death and other Batak traditional ceremonies such as: Mandailing, Pakpak, Dairi, Sipirok-Angkola and Karo. Apart from being a typical cloth in the Batak community, Ulos is believed to be able to create a feeling of warmth and raise tondi (raga) because of the 'sacred' element inherent in Ulos. In the past, Ulos cloth was woven by 'spiritual' weavers using natural dyes. Ulos cloth is also a regional marker cloth; social level, and clan (surname). So not just any Ulos cloth can be given to someone or the community. Batak Opera Training Center (PLOt) Pematang Siantar. North Sumatra is one of the Ulos cloth user communities in every activity. The Batak Opera Group has undoubtedly existed until now. His performances reached many countries. The plays that are played also tell about the life of the Batak people and the epics of Batak heroism. The group's mission is to protect cultural heritage and develop traditional arts. For this reason, every stage of the PLOt is faithful in using hand-woven Ulos cloth. Judging from the patterns, colors and motifs of the Ulos fabrics used by PLOt, they seem "luxurious" because of their artistic value. This, of course, is not just any modification made by PLOt because the function and meaning of Ulos cloth is culturally meaningful with customary provisions. In this regard, we tried to examine the function and meaning of the Ulos cloth in the Batak Opera Training Center group which is domiciled in Pematang Siantar. North Sumatra. This research is also part of the task of the Center for Traditional Clothing Studies, which is not only examining patterns and motifs but furthermore the use of Ulos cloth outside of traditional events and traditional ceremonies.Keywords: ulos, custom, meaning, function, PLOt. AbstrakUlos merupakan pakaian tradisi yang dapat kita lihat dalam berbagai acara adat Batak seperti; lahiran, pernikahan, kematian dan upacara-upacara adat Batak lainnya di sub Batak; Mandailing, Pakpak, Dairi, Sipirok-Angkola dan Karo. Selain sebagai kain khas di masyarakat Batak, Ulos diyakini dapat menimbulkan rasa hangat dan menaikkan tondi (raga) karena unsur ‘sakral’ yang melekat didalam Ulos. Pada masa lalu kain Ulos ditenun oleh penenun ‘spritual’ dengan menggunakan pewarna alami. Kain Ulos juga merupakan kain penanda daerah; tingkatan sosial dan marga (nama keluarga). Maka tidak sembarang kain Ulos dapat diberikan kepada seseorang ataupun komunitas. Pusat Latihan Opera Batak (PLOt) Pematang Siantar. Sumatera Utara salah satu komunitas pengguna kain Ulos dalam setiap kegiatannya. Group Opera Batak ini sampai sekarang masih bertahan dan eksis dalam berbagai pertunjukan. Pentas-pentasnya merambah banyak negara. Lakon-lakon yang dimainkan berkisah tentang kehidupan masyarakat Batak dan epos kepahlawanan Batak. Misi group ini menjaga warisan budaya dan mengembangkan seni tradisi. Untuk itu, setiap pemanggungannya PLOt setia dalam menggunakan kain Ulos hasil tenunan tangan. Dilihat dari corak, warna dan motif kain-kain Ulos yang digunakan PLOt terkesan ‘mewah’ karena nilai artistik didalamnya. Hal ini, tentunya tidak sembarang modifikasi yang dilakukan oleh PLOt karena fungsi dan makna kain Ulos secara budaya memiliki arti yang sarat dengan ketentuan adat. Dalam hal tersebut, kami mencoba meneliti fungsi dan makna kain Ulos pada group Pusat Latihan Opera Batak yang berdomisili di Pematang Siantar. Sumatera Utara. Penelitian ini juga sebagai bagian dari tugas Pusat Kajian Pakaian Tradisi yang tidak saja meneliti corak dan motif tapi lebih jauh penggunaan kain Ulos diluar acara adat dan upacara-upacara adat.Kata Kunci: ulos, adat, makna, fungsi, PLOt.Authors: Enrico Alamo : Institut Seni Indonesia PadangpanjangMeria Eliza : Institut Seni Indonesia PadangpanjangGiat Syailillah : Institut Seni Indonesia PadangpanjangReferences:Alamo, E., Minawati, R., Sulaiman, S., & Novalinda, S. (2020). Opera Batak Sisingamangaraja XII Episode Ugamo Malim Horja Bolon Na Parpudi: Usungan Tradisi dan Kontemporer. Dance and Theatre Review: Jurnal Tari, Teater, dan Wayang, 3(2), 59. https://doi.org/10.24821/dtr.v3i2.4418.Emir. Threes dan Wattimena. Samuel. (2017). Pesona Kain Indonesa, Kain Ulos Danau Toba. Jakarta: Kompas Gramedia.Hariwijaya, M. (2007). Metodologi dan Tehnik Penulisan Skripsi, Tesis, dan Disertasi. _______: Elmatera Publishing.Harahap, B.H. dan H.M. Siahaan. (1987). Orientasi Nilai-Nilai Budaya Batak. Jakarta: Sanggar Willem Iskandar.Hasibuan, Jamaludin. (1985). Art Et Culture: Seni Budaya Batak. Jakarta: PT Jayakarta Agung Offset.Moleong, Lexy J. (2000). Metodologi Penelitian Kualitatif. Bandung: Remaja Rosdakarya.Niessen, SA. (1985). Motifs of Life in Toba Batak Texts and Textiles. Belanda: Foris Publications.Oktavianus, Matondang. (2020). “Opera Batak Pematang Siantar (Plot)”. Hasil Wawancara Pribadi: 15 Agustus 2020, Pematang Siantar. Situmorang, Sitor. (2004). Toba Na Sae. Jakarta: Komunitas Bambu.Soedarsono, R.M. (2001). Metodologi Seni Pertunjukan Dan Seni Rupa, Bandung: Masyarakat Seni Pertunjukan Indonesia.Sutopo, H.B. (2006). Metodologi Penelitian Kualitatif Dasar Teori dan Terapannya dalam Penelitian. Surakarta: UNS Press.Soemardjo, Jakob dan Saini. (1997). Apresiasi Kesusasteraan. Jakarta: Gramedia Pustaka Utama.Tompson Parningotan Hutasoit. (2020). “Opera Batak Pematang Siantar (Plot)”. Hasil Wawancara Pribadi: 21 Agustus 2020, Pematang Siantar.Vergouwen, J.C. (1986). Masyarakat dan Hukum Adat Batak Toba (terjemahan).Jakarta: Pustaka Azet.Zainal, N. H. (2008). Analisis Kesesuaian Tigas Pokok dan Fungsi dengan Kompetensi Pegawai pada Sekretariat Pemerintah Kota Makasar. Makassar: Fisipol.
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Imamulhadi, Imamulhadi, and Nia Kurniati. "Critical Review of Indonesian Government Legal Policies on The Conversion of Protected Forests and Communal Lands of The Indigenous Batak People around Lake Toba." PADJADJARAN Jurnal Ilmu Hukum (Journal of Law) 06, no. 03 (December 2019): 446–65. http://dx.doi.org/10.22304/pjih.v6n3.a2.
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The Development Plan of Sibisa Lake Toba Tourism Area as The National Strategic Area for Tourism by performing a land conversion on protected forests and communal lands had stirred up a problem dilemma regarding the resistance from indigenous people around Toba Lake. It is crucial to be questioned, whether the conversion policy of protected forests and communal lands by the Indonesian Government to develop Sibisa Danau Toba Tourism Area is in accordance with related laws and regulations? As the answer, it can be concluded that the mentioned policy opposes: Article 18b of the 1945 Constitution; Article 15 of the Law of 2009 Number 32 on Environmental Protection and Management; Presidential Regulation Number 81 of 2014 on The Spatial Planning of Lake Toba Area; The Law of 1999 Number 39 on Human Rights; The Law of 2016 Number 6 on Village Government, and lastly, the United Nation Declaration on Human Rights of Indigenous People (UNDHRIP).
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Imamulhadi, Imamulhadi, and Nia Kurniati. "Critical Review of Indonesian Government Legal Policies on The Conversion of Protected Forests and Communal Lands of The Indigenous Batak People around Lake Toba." PADJADJARAN Jurnal Ilmu Hukum (Journal of Law) 06, no. 03 (December 2019): 446–65. http://dx.doi.org/10.22304/pjih.v6n3.a2.
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The Development Plan of Sibisa Lake Toba Tourism Area as The National Strategic Area for Tourism by performing a land conversion on protected forests and communal lands had stirred up a problem dilemma regarding the resistance from indigenous people around Toba Lake. It is crucial to be questioned, whether the conversion policy of protected forests and communal lands by the Indonesian Government to develop Sibisa Danau Toba Tourism Area is in accordance with related laws and regulations? As the answer, it can be concluded that the mentioned policy opposes: Article 18b of the 1945 Constitution; Article 15 of the Law of 2009 Number 32 on Environmental Protection and Management; Presidential Regulation Number 81 of 2014 on The Spatial Planning of Lake Toba Area; The Law of 1999 Number 39 on Human Rights; The Law of 2016 Number 6 on Village Government, and lastly, the United Nation Declaration on Human Rights of Indigenous People (UNDHRIP).
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Ulung Napitu, Corry, Resna Napitu, and Supsiloani. "The Meaning of Monument in the Life of Toba Batak Tribe in Palipi Subdistrict, Samosir Regency, Indonesia." Konfrontasi: Jurnal Kultural, Ekonomi dan Perubahan Sosial 7, no. 2 (June 15, 2020): 124–36. http://dx.doi.org/10.33258/konfrontasi2.v7i2.106.
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This study aims to analyze the meaning of monument in the life of Toba Batak tribe in Palipi Subdistrict, Samosir Regency. This research uses descriptive analytic method with phenomenology approach. Researchers in the phenomenological view try to understand the meaning of events and their relation to ordinary people in certain situations. The results of this study indicate that the monument is one place that will unite a clan and clan groups. The monument in Toba Batak community in Samosir is called the Procurement Monument where with the monument, a clan group will more often make offerings to its ancestors. In addition, with the existence of the monument, it is expected that fellow clans will meet and silaturrahmi relations will be maintained between clan relatives. In this study there were six monuments discussed as samples, namely Sitohang clan, Sinaga clan, Situmorang clan, Toga Pandiangan Tugu clan which was found in Palipi Subdistrict.
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Yusuf, Muhammad. "Perubahan, Kontinuitas, Struktur Musik, Dan Teks Realisasi Nyanyian Buku Ende dan Kidung Jemaat Yamuger." Gondang: Jurnal Seni dan Budaya 1, no. 1 (December 4, 2017): 40. http://dx.doi.org/10.24114/gondang.v1i1.7920.
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This study used qualitative methods with participant observer to study Continuity and change of Ende Book and Yamuger's Song of the Church is an integral part of church music. Continuity and change by using synchronic and historical diachronic theory. To study the structure of music used the theory of weighted scale, rhythm, and the relationship of music with text. To study the text used semiotic theory. The origins of song and melody texts are from the German Protestant congregation, which is then translated into Batak (Ende's Book) and Indonesian (Yamunger's Song of the Church). On the other hand, there are also direct translations that give rise to differences of etymological and semantic meaning between these three types of chanting. In the context of sosioreligious, Batak language has been very fulfilled into a language of religious choice in worship, to strengthen the social sentiments that cause the emergence of religious emotions and the attainment of the inner atmosphere of the congregation. Among young people the phenomenon above is true, but not in all places or locations of the support community, so the doubt about its loyalty to Ende's Book is undoubtedly not a latent danger. Social sentiment that causes the emergence of religious emotion is still considered strong, but it is expected that there will be a system that will be a benchmark to be able to stay awake.
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Silalahi, Mery. "LEXICAL ITEMS IN BATAK TOBA LANGUAGE REPRESENTING FAUNA, FLORA, AND SOCIAL ENVIRONMENT: ECOLINGUISTICS STUDY." Haluan Sastra Budaya 3, no. 1 (September 16, 2019): 74. http://dx.doi.org/10.20961/hsb.v3i1.30204.
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<p>In the ecolinguistic view, the relationship between human and nature (ecology) produces a variety of languages (linguistics). Language and environment are two things that influence each other. Change in language, both in the lexicon or grammar, cannot be released from changes in the natural and social environment. On the one hand, environmental changes have an impact on change in language, and on the other hand, the community behavior towards their environment influenced by the language they use. Thus, the dynamics of the existence of the lexicon are affected by changes in the environment of a place the language used. The results of this study prove that there is relationship between language and nature. There are 6 lexicons which be explained in this article.<strong> <em>Horbou</em></strong> <strong>or buffallo</strong> and <strong><em>Dekke</em> or fish: goldfish </strong>are lexical items representing fauna. <strong><em>Boras Sipir ni Tondi </em>or Rice and <em>Demban or Sirih or</em></strong> <strong>betel leaf<em> </em></strong>are lexical items representing flora. And to the lexical items which representing social environment are <strong><em>Ulos</em> or Woven Cloth and <em>Tortor</em></strong> <strong>or Traditional Dance</strong>. The six lexical items which are representing natural (two for fauna and flora respectively) and social environment (two lexical items) contain cultural terms in Batak Toba language. Because it is a cultural term, then it cannot be separated from the history of Batak people. The cutural terms then will be analyzed and compared to the present life in Indonesian culture in general. It could have similarities or even differences to the present life in Indonesia.</p><p> </p>
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Utomo, Avif Arfianto Purwoko, Hermanu Joebagio, and Djono Djono. "The Batik Latoh as the Result of Maritime Culture of Lasem Community." International Journal of Multicultural and Multireligious Understanding 5, no. 3 (June 1, 2018): 19. http://dx.doi.org/10.18415/ijmmu.v5i3.136.
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The underlying notion of this research was to investigate the Batik Latoh as one of maritime cultures of the Lasem community involved in the study of maritime history. The study of Indonesian history many times examined the events occurred on the land, even though more than half of Indonesian area covers the ocean. As the alternative of historical study, there is historical investigation based on maritime culture. This is a crucial issue recently since the area of Indonesia is mostly covered by the ocean. One of maritime history studies is the existing maritime potency in Lasem area. The batik of Lasem has the unique color of light red. The infiltrate of outside influence affects the pattern and color of batik. Batik latoh (genus of seaweeds/green algae) was the result of cross cultural of coastal Lasem people on the north coast of Java.
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Isra, Saldi, Ferdi Ferdi, and Hilaire Tegnan. "Rule of Law and Human Rights Challenges in South East Asia: A Case Study of Legal Pluralism in Indonesia." Hasanuddin Law Review 3, no. 2 (August 12, 2017): 117. http://dx.doi.org/10.20956/halrev.v3i2.1081.
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It has been over 72 years since Indonesia proclaimed her independence on 17 August 1945. However, the 350 years of the Dutch colonization is still impacting the lives of the Indonesian people. The difficulties faced by the Indonesian legal system as the government tries to accommodate adat (custom) and religion principles within the national law and the extent to which this legal mechanism affects the everyday life of the Indonesian people. In a nation where customs and religion are so preeminent, setting up an all-inclusive document meant to be the foundation of the state’s legal system at the dawn of independence was no easy task. This paper discusses the practice of legal pluralism in Indonesia and its struggle to implement rule of law and human rights principles after a half-century of authoritarian regimes. The study involves socio-legal research drawing on empirical data. Survey research was conducted between September 2014 and February 2015 at Utrecht University, the Netherlands, as well as in 5 cities in Indonesia (Aceh, Bali, Batam, Medan, and Padang) to collect data. The research reveals that legal pluralism is not helping to strengthen the Indonesian legal system, and that the foreignness of the Western law along with the neglect of the Indonesian customary and Islamic laws, totalitarianism and military involvement in politics, corruption within the state apparatus and unsynchronized laws weaken the legal system in Indonesia and hinder its effort to implement rule of law and human rights principles.
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Brahmana, Karina Meriem Beru. "Pengaruh Ideologi Maskulin Terhadap Konflik Peran Gender Pada Laki-Laki Suku Batak Karo." Jurnal Psikologi Universitas HKBP Nommensen 6, no. 1 (August 17, 2019): 10–20. http://dx.doi.org/10.36655/psikologi.v6i1.71.
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The purpose of this study is to measure the influence of masculine ideology on gender role conflict experienced by Karo men. The sample of this research is Karo male with 296 people with age range between 17 - 73 years and the average age is around 41.9 years. The scales used are The Male Role Norm Scale from Thompson & Pleck (1986) and The Gender Role Conflict Scale from O'Neil et al (1986). Regression test results showed that R = 0.469 and R2 = 0.220. This shows that the influence of masculine ideology on gender role conflict is 22% while the rest is influenced by other variables. This research is considered very important because the amount of research on gender role conflict in men is still limited in Indonesia but have a lot of negative impacts. Moreover, in general the tribes in Indonesia are dominated by patrilineal culture.
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Lestari, Tri Ditaharmi, and Ridwan Arifin. "Sengketa Batas Laut Indonesia Malaysia (Studi Atas Kasus Sipadan Ligitan: Perspektif Indonesia)." Jurnal Panorama Hukum 4, no. 1 (June 27, 2019): 1–10. http://dx.doi.org/10.21067/jph.v4i1.2870.
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Indonesia consists of many islands, and has a wealth of natural flora and fauna that is very much spread across 33 islands. The abundance of natural resources in Indonesia makes Indonesia known by many countries. Because there are only a few animals that are native to Indonesia and not found in any country, flora that only exists in Indonesia, namely Bangkai Flowers which can only be found in Indonesia. In addition to these 33 islands Indonesia also has a hidden island that is unknown to many people, namely Pulau Sipadan and Ligitan. The island of Sipadan and the Ligitan are located on Borneo, the island is not populated. The large number of uninhabited islands in Indonesia has led many countries to recognize the island, raising concerns for the Indonesian people. Now what the Indonesians are concerned about is becoming apparent. Sipadan and Ligitan islands have been taken by Malaysia, now Indonesia has lost the two islands. Before the islands of Sipadan and Ligitan fell into the hands of Malaysia, Indonesia and Malaysia mutually acknowledged the existence of the island, so that Indonesia and Malaysia also disputed because of fighting over the two islands. Obtaining rights to a region can be done by a country, provided that the country can carry out effective controls (Effective occupation). Effective occupation, which is carried out continuously and peacefully accompanied by recognition of not having physical characteristics alone, but related to the implementation of government functions as a manifestation of territorial sovereignty, as found through various legal cases, such as the Sipadan-case Ligitan. Through the ruling of the International Court, it was decided that Malaysia was worthy of the two islands compared to Indonesia even though the islands of Sipadan and Ligitan were clearly in the territory of Indonesia. It is unfair for the decision of the International Court for Indonesia.
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Evyanto, Winda, and Zia Hisni Mubarak. "PEMBINAAN PERCAKAPAN BAHASA INGGRIS BAGI MASYARAKAT PERUMAHAN GRIYA BATU AJI ASRI BATAM." PUAN INDONESIA 1, no. 2 (January 31, 2020): 89–94. http://dx.doi.org/10.37296/about.v1i2.14.
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English is language that is spoken widely around the world. One of example where English is widely spoken around the country is in Singapore. Not only this country, the neighborhood country such Malaysia has more people who can speak English fluently. For both countries, English is official and second language. While the other neighborhood country such Indonesia uses English less frequently than the national language, Bahasa Indonesia. English is still a foreign language for Indonesian. By looking at this phenomenon, people in our neighboring countries such Singapore and Malaysia use English for their daily conversation. When they want to go to Indonesia, especially to the nearest island from both countries; that is Batam island, sometimes they face that some people in Batam cannot communicate well using English. It happens when they go to some urban areas such as Batu Aji in Batam city. The team of lecturer conducts an activity to the people from an urban area in Batu Aji to be given a community service to teach team how to speak better daily English conversation. The activity is started by training the people vocabulary through the flash card activity. From this activity, people from Griya Batu Aji resident show a good enthusiasm to join the activity to train them better in speaking. This activity is a continuous activity where the team reports the first phase progress of the activity only in this article.
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Khanafi, Imam, and Susminingsih Susminingsih. "HEART, HEAD AND HAND: THEOLOGY AND BATIK INDUSTRY IN NATION BUILDING FOR DEVELOPING COUNTRY." Jurnal Ilmiah Islam Futura 20, no. 1 (February 25, 2020): 49. http://dx.doi.org/10.22373/jiif.v20i1.5795.
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This paper focuses on analyzing the implementation of theology in the batik industry in the process of nation building in Indonesia as a developing country. Religion becomes a code of conduct for the Indonesians. This research has a question how theology which has noble values for humanity, makes the batik industry more meaningful, boarderless and cross culture by involving various ethnicities and interfaith; Javanese, Arabic and Chinese, Muslim and non-Muslim. This study uses qualitative methods to draw data and analyze it descriptively-philosophically-sociologically. Observation, interview and documentation are the data collection techniques from primary and secondary sources. This study found that 1) theology and industry actually have a symbiotic relationship to show their respective roles in industry profiles aimed at increasing humanity, 2) through theology, the Pekalongan batik industry has changed the way humans view the meaning of work, that through theology, actors the batik industry has in fact moved their hearts, minds and deeds in creating working relationships, motives and environments both the surrounding community and the nation and country, 3) nation building in Indonesia as a developing country has unique characteristics, because the Indonesian people have a variety of cultures that are closely related with spirituality values.
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Paryono, Yani. "PERAN STRATEGIS MEDIA MASSA DALAM PEMBINAAN DAN PENGEMBANGAN BAHASA INDONESIA." Madah: Jurnal Bahasa dan Sastra 4, no. 2 (August 24, 2017): 163. http://dx.doi.org/10.31503/madah.v4i2.538.
Full textAbstract:
Mass media takes an important role in the various aspects of human life, especially for information. Actual and factual information from a number of events and smart ideas of humans can immediately be obtained from kinds of mass media. Mass media is not only as modern information media but it also has a strategic role in the construction and development of Indonesian. The major problem in terms of the construction and development of Indonesian among other things is caused by the way the Indonesian people live that has changed either as the result of new rule of life such as the employment of free market as the implementation of globalization era, the rapid development of technology of information or the employment of autonomy of region. That condition has influenced the Indonesian people in having a speech and using Indonesian. Therefore, the role of mass media as a medium of the construction and development of Indonesian is very significant. One of the alternatives that can be carried out by the government is by publishing several government policies to empower the mass media involved in the various activities of construction and development of Indonesian directly.AbstrakMedia massa memiliki peran yang sangat strategis dalam berbagai aspek kehidupan manusia, khususnya di bidang informasi. Derasnya arus informasi dan pesatnya perkembangan bisnis media massa akhir-akhir ini, informasi tidak hanya menjadi kebutuhan, namun sudah menjadi komoditas yang profit oriented. Persoalan pembinaan dan pengembangan bahasa Indonesia di masyarakat merupakan masalah yang cukup kompleks. Persolan yang cukup mendasar kompleks terkait dengan pembinaan dan pengembangan bahasa Indonesia antara lain, kehidupan masyarakat Indonesia yang telah berubah baik sebagai akibat tatanan kehidupan dunia yang baru, seperti pemberlakuan pasar bebas dalam rangka globalisasi, akibat perkembangan teknologi informasi yang sangat pesat maupun pemberlakuan otonomi daerah. Media massa mampu menerobos batas ruang dan waktu sehingga keterbukaan tidak dapat dihindarkan. Kondisi itu telah mempengaruhi perilaku masyarakat Indonesia dalam bertindak dan berbahasa Indonesia. Oleh karena itu, peran media massa sebagai sarana untuk pembinaan dan pengembangan bahasa Indonesia sangat penting. Dalam makalah ini, penulis ingin mencoba memaparkan bagaimanakah peran strategis media massa dalam pembinaan dan pengembangan bahasa Indonesia? Salah satu alternatif yang dapat ditempuh pemerintah adalah dengan menerbitkan berbagai kebijakan pemerintah untuk memberdayakan media massa terlibat langsung dalam berbagai kegiatan pembinaan danpengembangan bahasa Indonesia.
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Henley, David. "Conflict, Justice, and the Stranger-King Indigenous Roots of Colonial Rule in Indonesia and Elsewhere." Modern Asian Studies 38, no. 1 (February 2004): 85–144. http://dx.doi.org/10.1017/s0026749x04001039.
Full textAbstract:
Historians of Indonesia often think of states, and especially colonial states, as predatory institutions encroaching aggressively on the territory and autonomy of freedom-loving stateless peoples. For Barbara and Leonard Andaya, early European expansion in Sumatra and the Moluccas was synonymous with the distortion or destruction of decentralized indigenous political systems based on cooperation, alliance, economic complementarity, and myths of common ancestry (B. W. Andaya 1993; L. Y. Andaya 1993). Anthony Reid (1997: 81) has described tribal societies like those of the Batak and Minangkabau in highland Sumatra as ‘miracles of statelessness’ which ‘defended their autonomy by a mixture of guerilla warfare, diplomatic flexibility, and deliberate exaggeration of myths about their savagery’ until ultimately overwhelmed by Dutch military power. Before colonialism, in this view, most Indonesians relied for security not on the protection of a powerful king, but on a ‘complex web of contractual mutualities’ embodying a ‘robust pluralism’ (Reid 1998: 29, 32). ‘So persistently’, concludes Reid (1997: 80-1), ‘has each step towards stronger states in the archipelago arisen from trading ports, with external aid and inspiration, that one is inclined to seek the indigenous political dynamic in a genius for managing without states’. Henk Schulte Nordholt (2002: 54), for his part, cautions against any tendency to downplay the violent, repressive aspects of colonial and post-colonial government in Indonesia, expressing the hope that ‘a new Indonesian historiography will succeed in liberating itself from the interests, perspective, and conceptual framework of the state’. An even more systematic attempt to demonize the (modern) state in Indonesia and elsewhere can be found in the work of James Scott (1998a, 1998b).