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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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Cinta, Clara Shinta Intan Berlian, and Yusuf Kurniawan. "THE IMPACTS OF ASSIMILATION ON SECOND-GENERATION BATAK-AMERICAN IMMIGRANTS' PERSPECTIVES TOWARDS BATAK GENDER NORMS." Jurnal Penelitian Humaniora 23, no. 2 (August 29, 2022): 62–74. http://dx.doi.org/10.23917/humaniora.v23i2.15189.
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Batak is one of the patriarchal ethnic cultures in Indonesia that has strong gender norms applied within its people. Second-generation Indonesian Batak-American that live in both Batak gender norms and Egalitarian gender norms might have a different perspective about their ethnic gender norms as assimilation in America impacts their views. This research aims to find the impacts of assimilation toward Second-generation Batak-Americans in viewing Batak Ethnic gender norms. This research is digital ethnography. In analyzing the data, the research applies segmented assimilation by Portez and Zhou to answer the research questions. The result, assimilation impacts second-generation Batak-American immigrants’ perspective about Batak gender norms where they adapt more to the American Egalitarian gender norms and American Egalitarian family structure because of the human capitals that they have.
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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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Galingging, Yusniaty. "Analisis Makna Implisit dan Eksplisit pada Bahasa Batak Toba dan Bahasa Indonesia." DIALEKTIKA: JURNAL BAHASA, SASTRA DAN BUDAYA 7, no. 2 (December 7, 2020): 28–46. http://dx.doi.org/10.33541/dia.v7i2.3049.
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AbstrakSetiap bahasa bersifat unik. Bahasa mempunyai caranya masing-masing untuk menyampaikan maksudnya. Bahasa Indonesia mempunyai caranya sendiri yang berbeda dari bahasa Batak, meskipun kedua bahasa ini berada pada wilayah yang sama, yaitu teritori Indonesia. Kedua bahasa ini mempunyai karakteristik masing-masing dalam hal menyampaikan pemikirannya. Makna dalam suatu bahasa dapat dinyatakan secara implisit dan secara eksplisit. Mengimplisitkan makna, maksudnya adalah tidak menyatakan makna tertentu secara jelas, baik melalui kosa kata atau gramatika bahasa itu akan tetapi makna itu dipahami oleh pembaca. Makna yang dieksplisitkan, yaitu makna yang dinyatakan dengan kosa kata atau dengan struktur bahasa itu sendiri. Suatu makna dinyatakan secara eksplisit atau implisit tergantung pada konteks atau ketersediaan kosa kata pada sebuah bahasa. Menyatakan makna secara eksplisit dapat menghindarkan ambiguitas, ketidakjelasan dan kesalahpahaman. Akan tetapi mengekpresikan makna secara eksplisit berulang-ulang dapat menyebabkan sepertinya membodohi pembaca, seakan pembaca tidak mengetahui topik yang sedang dibicarakan atau juga dapat membuat tulisan itu membosankan. Data yang digunakan pada kajian ini adalah Patik Ni Debata Nasampului Dohot Lapatanna untuk data bahasa Batak dan Dasa Titah untuk bahasa Indonesia. Pada kajian ini dapat dilihat bahwa Bahasa Batak pada umumnya mengeksplisitkan maknanya dibanding dengan bahasa Indonesia. Tujuan dari kajian ini adalah untuk memberi gambaran karakteristik bahasa Batak dan Bahasa Indonesia khususnya dalam hal mengekspresikan maknanya.
Kata Kunci: Implisit, eksplisit, padanan kata, karakteristik bahasa
AbstractEvery language is unique. Language has a specific way to state its idea. The Indonesian language has its way that differs from the Batak language in conveying their meaning, eventhough both belong to the same region, that is Indonesian territory. These two languages have their specific characteristics in expressing their thoughts. Meaning in a language can be defined implicitly and explicitly. To explain a meaning implicitly means that the meaning is expressed without using a particular word and a language structure, but the reader understands it. To tell a meaning explicitly implies that the meanings are expressed by using a word or by the language's structure. To convey the meaning explicitly or implicitly depends on thecontext or by some cirstumstaces and the lexicon's availability in a language. To express a meaning explicitly may avoid ambiguity, vagueness, and misunderstanding. But, describing the meaning explicitly all the time may cause ignorant, as if other people know nothing about the topic of the discussion. The data used is taken from Patik Ni Debata Nasampului Dohot Lapatanna for Batak Language and Dasa Titah for the Indonesian language. This writing shows that the Batak language uses straightforward way more in comparison to the Indonesian language. This study aims to draw a characteristic of the Batak language and Indonesian language, especially in expressing their meaning.
Key words : Implicit, Explicit, equivalence, language characteristics
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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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Nainggolan, Samuel Dharma Putra, Jamalum Sinambela, Edison Donauli Simbolon, and Kholilur Rahman. "HARMONISASI HUKUM PIDANA ADAT BATAK TOBA DENGAN SISTEM HUKUM PIDANA NASIONAL." Ilmu Hukum Prima (IHP) 6, no. 1 (April 30, 2023): 46–59. http://dx.doi.org/10.34012/jihp.v6i1.3431.
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Since the time of their ancestors, the Toba Batak Indigenous People have known a mutually agreed upon norm/rule that serves as a guide in living their lives. The Toba Batak Indigenous People have long had an arrangement that functions to enforce the norms/rules that have been in force in their community if there is a violation of the mutually agreed norms. The Toba Batak Indigenous Criminal Law contains noble values regarding the purpose of the criminal law being created. The National Criminal Law System, which we now know in general, is regulated in the recently published Criminal Code (KUHP), which is the result of the work of the Indonesian people with a national and customary character who seeks to break away from colonial values. further study its application. This research is a normative legal research using statutory and conceptual approaches to achieve a research objective which is to harmonize the values of the Toba Batak customary criminal law with the values of national criminal law.
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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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Setiawan, Kodrat Eko Putro, Sarwiji Suwandi, and Retno Winarni. "A Representation of Eco-Theology in Toba Batak Society, Indonesia." Journal of Law and Sustainable Development 12, no. 1 (January 29, 2024): e2633. http://dx.doi.org/10.55908/sdgs.v12i1.2633.
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Objective: The Toba Batak people in Indonesia have poems that tell about their belief in the natural environment. Sitor Situmorang is a great Indonesian poet from Batak Toba. This study aims to represent the eco-theology of the Toba Batak community as stated in the mystical poems of Sitor Situmorang. Method: This research is qualitative research using ethnographic approaches and interactive models for data analysis techniques. Qualitative research focuses on an in-depth understanding of human behavior, beliefs, and interactions, often by gathering rich narrative details. The ethnographic approach involves researchers who dive directly into the community or context under study to observe and interpret cultural phenomena. Interactive models in data analysis techniques refer to the continuous cycle of data collection, analysis, and interpretation to refine theory and understanding iteratively. Results: The results showed that the natural environment is believed to be controlled by Debata Mulajadi Nabolon and Si Boru Deakparujar (God of Earth, Land, Forest) who taught their descendants to care for the earth and its contents. The Toba Batak people consider land, water, and forests inseparable from human life. Sitor Situmorang's mystical poems became transformative literature used to explore awareness of the natural environment through an ecological vision of human existence in harmony with nature. Conclusions: The belief of the Toba Batak people in Debata Mulajadi Nabolon and Si Boru Deakparujar influenced their views on the importance of maintaining harmony with nature. The mystical poems of Sitor Situmorang are recognized as literary works that play a role in making people aware of the importance of ecological vision and human survival side by side with nature.
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Tobing, Suzen, Agus Aris Munandar, Lily Tjahjandari, and Tommy Christomy. "Jakarta Toba Batak Subject Position in Toba Batak Mangongkal Holi Discourse: Laclau Discourse Analysis." Mudra Jurnal Seni Budaya 38, no. 3 (May 19, 2023): 252–58. http://dx.doi.org/10.31091/mudra.v38i3.2328.
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A secondary burial practice known as Mangongkal Holi originated in the Toba Batak people. For hundreds of years, the Toba Batak tribe has incorporated this ceremony completely. Mangongkal Holi, unlike other Indonesian burial customs that have been successful in attracting tourists like the Ngaben and Rambu Solo celebrations, is going through an existential crisis, as evidenced by the somewhat less intense manner in which it is currently being practiced. The purpose of this study is to examine how the discourse around the Mangongkal Holi rite contributes to the development of Toba Batak cultural identity. In-depth interviews with Toba Batak tribal members served as the source of the research's data, along with a literature review. This study uses Ernesto Laclau's insight analysis as its analytical framework. According to the findings, the Mangongkal Holi ritual was articulated into four nodal points: reverence for ancestors, indifference to other religions, prestige, and unity. Based on the subject position analysis, the individuals from Jakarta Toba Batak demonstrate that there is a contingency of identity for Jakarta Toba Batak in the Mangongkal Holi discourse brought on by the individual's involvement with traditional institutions. The Mangongkal Holi rite seeks to promote clan harmony among those Jakarta Toba Batak people who have a close relationship with adat. It is no longer relevant to the social reality of Jakarta, which stresses efficiency in all aspects of life, such as time and money efficiency, for Jakarta Toba Batak people who are far from the Mangongkal Holi ceremony.
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Salsabila and Alex Sobur. "Makna Tanda Budaya Batak pada Film "Ngeri-Ngeri Sedap"." Bandung Conference Series: Communication Management 3, no. 2 (July 25, 2023): 554–62. http://dx.doi.org/10.29313/bcscm.v3i2.7543.
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Abstract.
Abstract. The research entitled “The Meaning of Batak Cultural Signs in the Film `Ngeri-Ngeri Sedap`” is motivated by Indonesia which has a variety of cultures, so that not a few Indonesian people do not know about other cultures that are far from everyday life. The purpose of this study is to find out the meaning of the signs contained in the film which will later take the required scene cuts. First, the level of reality which gets the meaning of Batak culture starting from Pak Domu who often visits the lapo, the traditional head covering of the Batak uis culture. Second, the level of representation where aspects of Batak culture can be seen from the average shooting technique using close-up medium to show the expressions or gestures of the film actors. Finally, aspects of Batak culture which can be seen from the ideological level, namely the patriarchal social system that exists within Pak Domu as the head of the family dominates all decisions to be made by family members.
Abstrak.
Penelitian berjudul “Makna Tanda Budaya Batak pada Film `Ngeri-Ngeri Sedap`” dilatarbelakangi oleh Indonesia yang memiliki ragam akan kebudayaannya, sehingga tidak sedikit masyarakat Indonesia tidak mengetahui kebudayan lain yang jauh dari kehidupan sehari-hari. Tujuan dari penelitian ini adalah untuk mengetahui makna tanda yang terkandung dalam film yang nantinya akan mengambil potongan scene yang dibutukan. Pertama, level realitas yang dimana mendapatkan makna budaya batak mulai dari Pak Domu yang sering mengungjungi lapo, kain penutup kepala khas budaya Batak uis. Kedua, level representasi yang dimana aspek budaya batak terlihat dari tenik pengambilan gambar rata-rata menggunakan medium close-up untuk memperlihatkan ekspresi ataupun gesture pemeran film tersebut. Terakhir, aspek budaya batak yang terlihat dari Level ideologi, yaitu sistem sosial patriarki yang ada dalam diri Pak Domu selaku kepala keluarga mendominasi seluruh keputusan yang akan di ambil oleh anggota keluarga.
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Feriel, Sembiring Amelia, and Rholand Muary. "Fenomena Childfree Dalam Perspektif Masyarakat Batak." Jurnal Ilmu Sosial dan Ilmu Politik Malikussaleh (JSPM) 4, no. 1 (March 2, 2023): 22. http://dx.doi.org/10.29103/jspm.v4i1.9904.
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The emergence of the child-free phenomenon in Indonesia where the community is still guided by existing cultural values, does not adhere to child-freedom in forming a family. People believe that the purpose of marriage is to give birth to the next generation of families, even the term "many children is a lot of fortune" until now has been used as jargon for Indonesian people. One of them is in the Batak community who still adhere to the value principles of hagabeon, hasangapon, hamoraon. Hagabeon are descendants in Batak society are children born with the aim of continuing the family clan. The importance of descent in Batak society is inseparable from the philosophy of anakkonhi do hamoraon. This study aims to explain the importance of descent for the Batak community and the views of the Batak community in Tarutung City towards the childfree phenomenon. This research is descriptive qualitative using ethnographic and sociological approaches. Sources of data in this study are the results of interviews with several key informants and literature studies that support this research. The results of the study found that in the culture of the Batak people, descent is an important thing in a family. Children are the absolute successors of descendants, especially for boys who have a role to carry on the family clan so that it does not become extinct and is not excluded from the previous family kinship. Apart from being the successor of the family, children will also find their role in every family event. This is what causes the Batak family community to not want child-freeism in their family. Childfree will indirectly eliminate the function and role of the family where so far the family in a sociological view has father, mother and children.Munculnya fenomena childfree di Indonesia di mana masyarakatnya masih berpedoman pada nilai-nilai kebudayaan yang ada, tidak menganut childfree dalam membentuk keluarga. Masyarakat percaya bahwa tujuan dari pernikahan adalah melahirkan generasi penerus keluarga, bahkan istilah banyak anak banyak rejeki hingga sampai saat ini dijadikan jargon bagi masyarakat Indonesia. Salah satunya dalam masyarakat Batak yang masih memegang nilai pandangan hidup yakni hagabeon, hasangapon, hamoraon. Hagabeon merupakan keturunan dalam masyarakat Batak adalah anak-anak yang lahir dengan tujuan meneruskan marga keluarga. Pentingnya keturunan dalam masyarakat Batak tak terlepas dari filosofi “anakkonhi do hamoraon di au”. Kajian ini bertujuan untuk memaparkan pentingnya keturunan bagi masyarakat Batak dan pandangan masyarakat Batak di Tarutung Kota terhadap fenomena childfree. Penelitian ini bersifat kualitatif deskriptif dengan menggunakan pendekatan etnografi dan sosiologis. Sumber data dalam penelitian ini adalah hasil wawancara dengan beberapa informan kunci dan studi kepustakaan yang mendukung penelitian ini. Hasil penelitian didapati bahwa dalam budaya masyarakat Batak, keturunan adalah hal penting dalam berkeluarga. Anak adalah penerus keturunan yang sifatnya mutlak terlebih bagi anak laki-laki yang punya peran untuk meneruskan marga (clan) keluarga agar tidak punah dan tidak tersinggirkan dari kekerabatan keluarga yang ada sebelumnya. Selain sebagai penerus keluarga, anak juga akan mendapati perannya dalam setiap acara keluarga. Hal inilah yang menyebabkan masyarakat keluarga Batak tidak menginginkan paham childfree dalam keluarga mereka. Childfree secara tidak langsung akan menghilangkan fungsi dan peran dari keluarga di mana selama ini keluarga dalam pandangan sosiologis yakni ada ayah, ibu dan anak.
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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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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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Simatupang, Irfan. "Eksistensi Masyarakat Pesisir di Sibolga: Studi Etnografi Tentang Keberadaan Etnis Pesisir di Sibolga." Aceh Anthropological Journal 6, no. 2 (October 30, 2022): 96. http://dx.doi.org/10.29103/aaj.v6i2.6866.
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Abtract: This research departs from the anxiety of the people of Sibolga who call themselves the Coastal people in Sibolga and its surroundings. This anxiety arises because of the unclear position of their position as an ethnic unit with the Coastal culture that they have and is still applied to this day in their lives, namely the Coastal culture or also called the Sumando culture. The population data from the Population and Civil Registry Office (disdukcapil) of the city of Sibolga also does not state the presence of Coastal ethnicity, while other ethnicities such as Batak, Minang, Acehnese, Nias, Javanese and others are clearly listed. The last one is the Decree of the Mayor of Medan No. 025/02.K/VIII/2021 concerning Regional Customary Service Clothing in North Sumatra also does not mention the Coastal ethnicity. This research was conducted with a qualitative method. From the observations, it can be seen that in public places/locations there are three languages used by the community in interacting, namely the National (Indonesian) language, the Coastal language and the Batak language. However, there is a dominant use based on region, for example in the Sibolga Kota sub-district the dominant language is Indonesian, except for the Pasar Behind sub-district, the coastal language is dominant, the North Sibolga sub-district is Batak dominant, while in the Sibolga Sambas sub-district and the South Sibolga sub-district, the coastal language is dominant. As for traditional activities which include weddings, deaths or others, we will find that there are two dominant ethnic customs, namely the Coastal and Batak customs. In line with the religion, the Sibolga community consists of two dominant religions, namely Islam and Christianity.Abstrak: Penelitian ini berangkat dari kegelisahan masyarakat Sibolga yang menamakan dirinya masyarakat Pesisir di Sibolga dan sekitarnya. Kecemasan ini muncul karena ketidakjelasan posisi mereka sebagai satu kesatuan etnis dengan budaya pesisir yang mereka miliki dan masih diterapkan hingga saat ini dalam kehidupan mereka, yaitu budaya Sumando. Data kependudukan dari Dinas Kependudukan dan Catatan Sipil (disdukcapil) kota Sibolga juga tidak menyebutkan adanya etnis Pesisir, sedangkan etnis lain seperti Batak, Minang, Aceh, Nias, Jawa dan lain-lain dicantumkan dengan jelas. Terakhir, SK Walikota Medan No. 025/02.K/VIII/2021 tentang Pakaian Dinas Adat Daerah di Sumut juga tidak menyebutkan etnis Pesisir. Penelitian ini dilakukan dengan metode kualitatif. Dari pengamatan terlihat bahwa di tempat/lokasi umum terdapat tiga bahasa yang digunakan masyarakat dalam berinteraksi, yaitu bahasa Nasional (Indonesia), bahasa Pesisir dan bahasa Batak. Namun terdapat penggunaan yang dominan berdasarkan wilayah, misalnya di Kecamatan Sibolga Kota bahasa yang dominan adalah bahasa Indonesia, kecuali untuk kecamatan Pasar Behind, bahasa pesisir lebih dominan, kecamatan Sibolga Utara dominan bahasa Batak, sedangkan di Kecamatan Sibolga Sambas dan Kecamatan Sibolga Selatan bahasa pesisir lebih dominan. Adapun kegiatan adat yang meliputi pernikahan, kematian atau lainnya, kita menemukan ada dua adat etnis yang dominan, yaitu adat Pesisir dan Batak. Sejalan dengan agama, masyarakat Sibolga terdiri dari dua agama dominan, yaitu Islam dan Kristen.
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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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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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Hermanto, Febe Oriana, Rustono Farady Marta, Hana Panggabean, and Maichel Chinmi. "Ikatan Emosional Asertif dalam Narasi Film Ngeri-Ngeri Sedap dari Perspektif Trompenaars." Koneksi 7, no. 2 (October 5, 2023): 499–514. http://dx.doi.org/10.24912/kn.v7i2.26250.
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Not many media products are able to reveal the other side of a particular ethnic identity and entity. However, the Horrific-Ngeri Sedap film manages to present the uniqueness of one of the tribes in Indonesia, namely the Batak tribe. The film directed by Dion Rajagukguk won seven awards at the 2022 Indonesian Journalist Film Festival (FFWI). Through this film, people are taught about the importance of maintaining emotional bonds in a family for the sake of the integrity of relationships. This study aims to see the role of the dimension of relational expression and assertive communication style using Tzvetan Todorov's narrative analysis method. The results of this study indicate that the affective and collectivism cultural dimensions dominate the Ngeri-Ngeri Sedap films which are at the same time cultural characteristics inherent in the lives of Indonesian people. In addition, the assertive communication style is still highlighted in this film even though the main character almost always uses an aggressive communication style.
Tidak banyak produk media yang mampu membeberkan sisi lain dari identitas dan entitas suku tertentu. Namun Film Ngeri-Ngeri Sedap berhasil menyajikan keunikan dari salah satu suku di Indonesia, yaitu suku Batak. Film yang digarap oleh Dion Rajagukguk ini berhasil memborong tujuh penghargaan di Festival Film Wartawan Indonesia (FFWI) 2022. Melalui film ini, masyarakat diajarkan tentang pentingnya merawat ikatan emosional dalam sebuah keluarga demi keutuhan relasi. Penelitian ini bertujuan untuk melihat adanya peranan dimensi ekspresi relasi serta gaya komunikasi asertif dengan metode analisis naratif Tzvetan Todorov. Hasil penelitian ini menunjukkan bahwa dimensi budaya afektif dan kolektivisme mendominasi film Ngeri-Ngeri Sedap yang sekaligus merupakan ciri khas budaya yang melekat pada kehidupan masyarakat Indonesia. Selain itu, gaya komunikasi asertif tetap ditonjolkan dalam film ini sekalipun tokoh utama hampir selalu menggunakan gaya komunikasi agresif
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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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Aritonang, Ray Syam Piqri, and Irma Yusriani Simamora. "RITUAL COMMUNICATION TEPUNG TAWAR IN TRADITIONAL BATAK WEDDING IN KAMPUNG PAJAK VILLAGE NORTH LABUHANBATU REGENCY (ISLAMIC COMMUNICATION PERSPECTIVE)." Wasilatuna: Jurnal Komunikasi dan Penyiaran Islam 6, no. 02 (November 2, 2023): 163–78. http://dx.doi.org/10.38073/wasilatuna.v6i02.1116.
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Wedding receptions in Indonesia have a lot of diversity in every ethnic group. Various cultures and traditions color each region from various parts of the Province. The diversity of customs, cultures and traditions is basically a wealth for the Indonesian people and should also be preserved by every generation. In this research, several discussions regarding the history and interesting facts about the Tap Flour Ritual Tradition in Batak Traditional Marriages in Kampung Tax Village, North Labuhanbatu Regency, will be revealed. The aim of this research is to extract several points of communication contained in this tradition. Thus, it has become the duty of the government to participate in and preserve every positive tradition passed down by the ancestors of the archipelago.
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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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Ibadi, Raden Mohamad Wisnu, and Josef Prijotomo. "Kajian Prinsip dan Elemen Desain Arsitektur Nusantara." Local Engineering 1, no. 1 (June 5, 2023): 11–20. http://dx.doi.org/10.59810/lejlace.v1i1.29.
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Nusantara architecture ('original' Indonesian architecture) has differences and similarities compared to European Architecture. One of the reasons for this difference is the geographical and climatology conditions of Indonesia which is located on the equator line has 2 seasons, namely the rainy season and the dry season. While the European continent is located above the equator, divided into northern, western, eastern and central Europe and most European countries have 4 seasons in a year, namely spring, summer, autumn and winter. Geographical and climatology differences coupled with differences in living patterns and behavior as well as the culture of the people, cause differences in the mindset of Archipelago Architecture from European Architecture. The oral tradition left many of the noble cultural values of the Indonesian people behind the written traditions of European culture, coupled with the Dutch colonial rule that made the European mindset be practiced in the world of modern Indonesian architecture today. There is a lack of writing and research related to the Nusantara mindset which inspire this paper to examines the elements and design principles of Nisantara Architecture in an exploratory and speculative way compared to the European mindset. The objective of the research is to identify the applicability and inapplicability of design elements and principles of European-classic architecture in the Batak Karo architectural environment.
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Trisnawati, Trisnawati. "PILIHAN BAHASA MASYARAKAT MULTILINGUAL DI KOTA SAMPIT (THE LANGUAGE CHOICE OF A MULTILINGUAL COMMUNITY IN SAMPIT CITY)." JURNAL BAHASA, SASTRA, DAN PEMBELAJARANNYA 13, no. 2 (October 12, 2023): 274. http://dx.doi.org/10.20527/jbsp.v13i2.14862.
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AbstractThe Language Choice of A Multilingual Community in Sampit City. This study aims to describe the form of language choice of multiethnic communities in Sampit City in the realm of family, friendship, religion, education, and employment, and the factors that influence the language choice of multiethnic communities in Sampit City. This study used qualitative approach with field research. The method that was used in this study was descriptive method. Based on the results of the study, it can be concluded that there are various languages that coexist in a multilingual community in Sampit, namely Indonesian, Dayak, Banjar, Javanese, Maduranese, Bima, Batak, and Serawai. The dominant language used besides Indonesian is Banjar, because it is considered to have the highest prestige, so it is often chosen in communication. Multilingual people in Sampit are able to use language for the purpose of communication or polyglossia, and are able to distinguish between high and low varieties or diglossia. The choice of language made by the multilingual community in Sampit is influenced by the factors of people (participants), topics and situations.Keywords: language choice, speech community, multilingual.AbstrakPilihan Bahasa Masyarakat Multilingual di Kota Sampit. Penelitian ini bertujuan untuk mendeskripsikan wujud pilihan bahasa masyarakat multilingual di Kota Sampit pada ranah keluarga, kekariban, agama, pendidikan, dan lapangan kerja, dan faktor yang memengaruhi pilihan bahasa masyarakat multilingual di Kota Sampit. Penelitian ini menggunakan pendekatan kualitatif dengan jenis penelitian lapangan. Metode yang digunakan adalah metode deskriptif. Berdasarkan hasil penelitian, dapat disimpulkan bahwa terdapat berbagai bahasa yang hidup berdampingan di tengah masyarakat multilingual di Kota Sampit, yaitu bahasa Indonesia, bahasa Dayak, bahasa Banjar, bahasa Jawa, bahasa madura, bahasa Bima, bahasa Batak, dan Serawai. Bahasa yang dominan digunakan selain bahasa Indonesia adalah bahasa Banjar, karena dianggap memiliki prestise tertinggi, sehingga sering dipilih dalam komunikasi. Masyarakat multilingual di Kota Sampit mampu menggunakan bahasa dengan tujuan komunikasi atau poliglosia, dan mampu membedakan ragam tinggi dan ragam rendah atau diglosia. Pilihan bahasa yang dilakukan oleh masyarakat multilingual di Kota Sampit dipengaruhi oleh faktor orang (partisipan), topik dan situasi.Kata-kata kunci: pilihan bahasa, masyarakat tutur, multilingual
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Natasutedja, Alfredo Oktavianto, Erika Lumbantobing, Emita Josephine, Lioni Carol, Decky Indrawan Junaedi, Suluh Normasiwi, and Agus Budiawan Naro Putra. "Botanical Aspects, Phytochemicals and Health Benefits of Andaliman (Zanthoxylum acanthopodium)." Indonesian Journal of Life Sciences | ISSN: 2656-0682 (online) 2, no. 1 (March 31, 2020): 8–15. http://dx.doi.org/10.54250/ijls.v2i1.32.
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Andaliman (Zanthoxylum acanthopodium) is a specialty spice widely found in the Provinces of North Sumatra and Aceh, Indonesia. The fruit is usually used by Batak people in North Sumatra as a food ingredient to cook Batak’s cuisine such as arsik, tombur, and naniura. It is also used as one of the ingredients to make Indonesian spicy sauce called sambal. Andaliman fruit is reported to eliminate the undesirable smell in fish and raw meat. Moreover, it could also reduce total volatile base nitrogen content in fish which helps to prevent spoilage. Furthermore, andaliman has been reported to contain bioactive compounds which act as antioxidant, antimicrobial, anti-inflammatory, anti-aging, anti-acne, and anti-halitosis effects. This review focuses on the botanical aspects of and health potential exhibited by andaliman.
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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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Azhari, Ichwan, Ricu Sidiq, and Ika Purnamasari. "The role of newspapers published in North Sumatra during Indonesia's independence struggle between 1916-1925: A discourse analysis." F1000Research 11 (February 28, 2022): 249. http://dx.doi.org/10.12688/f1000research.53442.1.
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Background: In the history of Indonesian independence, newspapers not only functioned as a medium of information but also as a tool for the struggle for independence. This is because of the role of newspapers in bringing out the spirit of nationalism and the concept of “nation” to the Indonesian people through various writings and reports in each edition. This study aims to describe the form of Indonesia's struggle for independence in newspapers published in North Sumatra in 1916-1925. Methods: This research uses the critical discourse analysis method. The research data are in the form of texts published in thirteen indigenous newspapers published in North Sumatra in 1916-1925. Data analysis used three structures of Teun A. van Dijk's discourse analysis model, namely: macrostructure, superstructure, and microstructure. Results: From 1910-1925 there were 24 indigenous newspapers published in North Sumatra. Of these, there were 13 newspapers demanding Indonesian independence: Soeara Djawa, Pewarta Deli, Benih Merdeka, Perempoean Bergerak, Soeara Bondjol, Sinar Zaman, Orgaan Bataksche Studiefonds, Andalas, Mandailing, Warta Timur, Al Moektabas, Tjermin Karo, Soeara Batak. These newspapers published articles that fought for Indonesian independence by demanding Indonesian independence openly, criticizing various policies of the Dutch Colonial Government, and building awareness of Indonesian nationalism. Conclusion: The role of newspapers in the struggle for Indonesian independence in North Sumatra in 1916-1925 can be seen from the findings of 51 articles demanding Indonesia's independence from Dutch colonialism, criticizing the policies of the Dutch colonial government, and building the spirit of nationalism to encourage the Indonesian people to fight for their independence.
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Saragupita, Angela Tanjung. "INDO BLACK MAGIC: DAYA PIKAT PEREMPUAN INDONESIA DALAM LAGU JEBUNG & BASBOI." Jurnal Ilmu Budaya 20, no. 2 (February 29, 2024): 153–66. http://dx.doi.org/10.31849/jib.v20i2.19494.
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Jebung or Jessice Bunga is a newcomer singer whose songs are always unique. One of the songs entitled 'Indo Black Magic' has a theme related to pellets/witchcraft which is still believed by some Indonesian people. This research aims to find out how the image of Indonesian women is depicted in the Jebung song which is related to local myths in Indonesian society. This type of research is qualitative research where this research uses the concept of descriptive content analysis. The research data is in the form of lyrics to the song 'Indo Black Magic' sung by Jebung and Basboi, lyrics transmitted directly from ACUAN Entertainment's YouTube channel without changing the vocabulary and spelling. The data collection technique uses listening and note-taking techniques, then the data is analyzed based on Sara Mills' feminist studies and Roland Barthes' semiotic studies. The results of the research show that there are depictions of Indonesian women who are described based on their ethnicity, including Minang, Batak, Balinese, Dayak and Sundanese. In each lyric, Jebung also inserts a message for women to be confident and proud of the natural beauty they have. Indonesian women don't need to use pellets/witchcraft to attract men, because their charm already radiates and is able to hypnotize anyone who looks at them. Basboi as a rapper also shows his appreciation for Indonesian women who he likens to the natural beauty of Sumba. He values Indonesian women like treasures that must be protected.
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Mentari, Gaya, and Yuhaswita Yuhaswita. "The Spread of “Tradisi Mandi Uap” as a Track Identification of Spices in Indonesia." Indonesian Journal of Social Science Education (IJSSE) 4, no. 1 (January 31, 2022): 40. http://dx.doi.org/10.29300/ijsse.v4i1.6713.
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The presence of spices in the archipelago became one of the pioneers for various cultural manifestations that appeared in various regions of the Indonesian archipelago. One form of the presence of spices that is reflected in this cultural form is the traditional steam bath tradition. The aims of the study were to 1) describe the distribution of bathing habits using spice water in several regions in the Indonesian archipelago. 2) mapping the distribution plots of spices in the archipelago through local traditions that have existed and are still alive in the community in certain areas of the archipelago; 3) showing the traditional steam bath tradition which has become a habit and has the potential to become an intangible cultural heritage in Indonesia. In conducting the study, it was used to search for sources of information from literature studies related to the spice bath tradition. The method used is a qualitative method by describing a map of the distribution of the spice bath tradition in the regions of the archipelago. The results of the study show that traditional steam bathing is a spice bath tradition that is spread across the eight regions in Indonesia and is dominated by people who have a background of Malay cultural influence. The eight areas include North Sumatra (Batak Karo), Jambi (Tanjung Bajo Village), Palembang, Pontianak (Mempawah), West Kalimantan (Sintang Regency), Sambas Regency, North Kayong Regency (Pangkalan Buton Village), and East Belitung
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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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Hilmi, Lafziatul, and Syihabbuddin Syihabbuddin. "Subtitling Strategies of Buya Hamka Vol.1 Movie and Its Implication for Teaching Translation." INTELEKTIUM 5, no. 1 (June 12, 2024): 16–23. http://dx.doi.org/10.37010/int.v5i1.1554.
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The existences of subtitling (a part of audiovisual translation) in assisting people from other countries to enjoy movies have been new breakthroughs yet challenges to film industries. Nowadays, many Indonesian movies present the richness of local languages such as Javanese language, Minangkabau language, Batak language, and other local languages accompanied by English subtitles, so the movies can be watched not only by Indonesian audiences, but also viewers from other countries. One of the movies is Buya Hamka Vol.1 movie. This study aims to reveal the subtitling strategies used in Buya Hamka Vol.1 movie and its implication to teaching translation. This was a qualitative study with content analysis design. The data were the excerpts of conversations using Minangkabaunese (source language) compared to the correspond English (target language) subtitle provided by Netflix, and were analysed by using subtitling strategies theory by Gottlieb. The result showed that transfer is the most frequently strategy found in the study because of the common word order pattern employed in Minangkabaunese and English.
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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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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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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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Suhery, Dedy, Rahmatsyah Rangkuti, and Zahratul Idami. "Language attitude of Singkil students in the context of bilingualism: a study of sociolinguistics." Journal of Applied Studies in Language 6, no. 1 (June 28, 2022): 108–17. http://dx.doi.org/10.31940/jasl.v6i1.348.
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This paper attempts to look at Singkil students’ attitudes towards their language (Singkil language) and their attitudes towards Bahasa Indonesia as the national language of the Indonesian country. Singkil language is an Austronesian language spoken by aboriginal speakers living dominantly in five districts, namely Kuta Baharu, Simpang Kanan, Suro, Gunung Meriah, and Singkil that are administratively under the Singkil regency of Aceh province, Indonesia. According to Ethnologue, Singkil is a dialect of Batak Alas-Kluet (btz). The method used in this research is descriptive. Data were obtained through a quantitatively analyzed questionnaire for each characteristic feature calculated the average number of values (mean) language attitudes, using a Likert technique. The language attitude of respondents here towards Singkil language is very positive. It can be seen from the 12 questions given are mostly in positive attitude from 2,7 – 4,8. Otherwise, question 8 and 9 are negative from 2 – 2, 5. Therefore, the Singkil students have a positive attitude toward the use of their language. On the other hand, the language attitude of Singkil students towards bahasa Indonesia from 12 questions given are mostly in positive attitude from 2,8 – 4,6. Otherwise, question 5, 12, and 12 are negative from 2 – 2, 3. Therefore, the Singkil students have a positive attitude toward the use of bahasa Indonesia. Thus this study hopefully may reveal how the people of Singkil in several areas extensively use bahasa Indonesia in their daily communication, and the government of Aceh Province should maintain the sustainability of language in Aceh Province especially Singkil language by showing the uniqueness and richness of linguistics diversity in the region.
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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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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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Marwan, Marwan, and Alamsyah Alamsyah. "Building Social Construction and Tolerance In Customary Communication Law Communities (Study of Local Wisdom of Malay Tribes)." Journal of Law, Politic and Humanities 4, no. 4 (June 4, 2024): 666–75. http://dx.doi.org/10.38035/jlph.v4i4.405.
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The purpose of this study is to find the meaning and positive role of the culture of "Urang Kita" and Pi'il Pesenggiri among the Banjar and Lampung tribal communities and the Lampung community in building tolerant attitudes between groups and religious communities in Kuala Tungkal Jambo and Lampung. The next goal is to explore opportunities for the value of these traditions in building and affirming tolerant and moderate life in society Indonesia is plural today. This research was conducted using a descriptive qualitative approach using a review system that summarizes the results of primary research to present more comprehensive and balanced facts to find a description of a problem or topic under study. Data collection techniques are carried out by collecting various documents related to the focus of research. The data that has been collected is then studied in depth to find out reliable research results. Based on the discussion and analysis in several chapters above, the results of this study are concluded as follows: Tolerance is one of the important attitudes in forming a peaceful and serene life to build a just, prosperous, developed and prosperous society. Tolerance has been a culture of the Indonesian nation since time immemorial, and this attitude is increasingly needed and must be strengthened in the modern era when Indonesian society is more diverse and faces challenges from various ideologies and foreign cultures. One strategic and important approach in building tolerance and preventing divisive identity politics is through local wisdom, namely the values that live and are practiced by tribal communities in the archipelago, such as the Banjar community in Kuala Tungkal Jambi and the Lampung Pepadun community in Tulang Bawang Lampung. One of the traditions of local wisdom of the Banjar people in Kuala Tungkal Jambi refers to or greets other groups outside the Banjar tribe with the term "Urang Kita" or "Our Brothers". With this expression, the Banjar tribe calls or mentions and acknowledges the existence of other tribes, but they are still called as "Brothers". Other groups outside the Banjar tribe can be Malays, Bugis, Javanese, Batak, etc., both Muslim and non-Muslim. While the tradition of local wisdom of the Lampung tribe is in the values of life, especially "Pi'il Pesenggiri", which teaches to respect guests, protect and require honor as a condition for doing good. Committing bad or unethical acts is considered a violation of self-esteem or "pi'il", therefore guests or other groups should be protected or respected. Tolerant attitudes must continue to be built and strengthened as a basis for realizing a just, prosperous, prosperous country within the framework of the Unitary State of the Republic of Indonesia that is peaceful and upholds human values.
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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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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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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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Nugroho, Julius Andi. "SENIKERAJINAN BATIK DI INDONESIA." Jurnal Dimensi Seni Rupa dan Desain 4, no. 2 (February 1, 2007): 113–23. http://dx.doi.org/10.25105/dim.v4i2.1246.
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AbtractBatik is one of the hzdonesian indentities which is diHerwzt from othercountries long time ago. Batik used to be wom by sultmz, his family and friends- Nozu, everyone can wear batik to go to work and special event it proves that people have been loving the beauty of Batik for hundred of year. All we have to do is preserving the existence of batik so that our generation will not lose Batik as one of the Indonesian identities.AbstrakBatik Lelah lama dikenal sebagai kesenian khas Indonesia yang merupakan salah satu identitas bangsa Indonesia yang berbeda dengan Negara-negara lain. Batik pada awalnya dipakai oleh kerabat dan keluarga Sultan, saat ini batik banyak dipakai untuk pergi bekerja dan pada acara-acara pesta, hal ini membuktikan bahwa orang telah tertarik akan keindahan batik sejak ratusan tahun.
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Kusumasari, Dewi, and Asri Noer Rahmi. "Business Preservation of Batik Indonesia (Heritage), Challenges and The Solution." Jurnal Ilmu Manajemen & Ekonomika 12, no. 1 (May 5, 2020): 9. http://dx.doi.org/10.35384/jime.v12i1.151.
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This study aims to look at the effort to preserve Indonesian Batik which is one of the most valuable herit-ages that is owned by the Indonesian people, this research looks at what efforts can be done to keep the unique motifs and patterns in Indonesia and what obstacles are also faced solutions that can help preserve batik in Indonesia. The research method used in this study is qualitative, consisting of a literature review on Batik and Interview to several Batik industries in Jabodetabek and in Central Java, especially Solo and its surroundings. the process and the development of its coloring also held batik exhibitions for marketing and business development not only in Indonesia, but also to the Five Countries as a form of maintaining the work of creative industries in Indonesia.
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Danuwidjojo, Jusuf, Fandy Iood, and Yuanita FD Sidabutar. "KEARIFAN LOKAL MELAYU SEBAGAI IDENTITAS KOTA BATAM." Jurnal Potensi 1, no. 2 (September 1, 2021): 22–28. http://dx.doi.org/10.37776/jpot.v1i2.770.
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Indonesia is a country rich in local wisdom spread from Sumatera to Papua. The local wisdom has guided the community to live and survive in life. The local wisdom possessed by Indonesia is diverse, ranging from local wisdom in the field of Indonesian language and literature, the field of community life, agriculture and animal husbandry, the culinary field, the economic field, to the tourism sector. However, there are still many local wisdoms that have not been explored or recognized by the Indonesian people, especially the younger generation of the nation's successors. Describe Malay local wisdom as the identity of Batam City. The approach used is qualitative with descriptive analysis method. Malay local wisdom is at the core of the Malay tradition, a cultural strength and an important source of its human identity. Without local wisdom, Malays will lose their identity.
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Sihombing, Lambok Hermanto. "The Stereotype of Batak Marriage Custom Represented in the Mursala Movie." Humanitatis : Journal of Language and Literature 8, no. 2 (July 1, 2022): 353–64. http://dx.doi.org/10.30812/humanitatis.v8i2.1926.
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Indonesia is a diverse country with a diverse range of tribes, religions, languages, and customs. Almost every region in Indonesia has its own uniqueness. Batak is one of the interesting tribes as it has unique custom to be analyzed especially their marriage custom. There are certain rules when Batak people have to find their couple. Those rules are depicted in Mursala movie. In this scientific study, the author aims to analyze the stereotype of Batak marriage represented in that movie, Mursala. In order to help the author doing this analysis, Mise En Scene approach from Manon de Reeper and Theory of Representation from Stuart Hall are used for this study. The result of this study indicates that this film represents the stereotype of Batak marriage which addresses Batak people should get married with Batak people and they are not allowed to marry the closest clan as it breaks their marriage customary law.
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Yulianingrum, Vidyana, Sri Ranita, Lintang Sabrang Kinasih Basuki, Atara Loveana Wijaya, and Moses Glorino Rumambo Pandin. "Batik Fashion Trends and National Identity." Philosophica: Jurnal Bahasa, Sastra, dan Budaya 5, no. 2 (October 19, 2022): 46. http://dx.doi.org/10.35473/po.v5i2.1454.
Full textAbstract:
National identity is an identity that distinguishes one nation from another. The rapid development of globalization in the digital era has been able to influence national identity and has the potential to undermine the nation's cultural values. One example is the change in the function of fashion from what was originally only a primary need, now it has doubled as a lifestyle and trend of people in the world. However, the fashion trend in Indonesia is dominated by the influence of foreign cultures. Fashion from western countries and Korea has become the daily consumption of Indonesian people. Therefore, the acculturation of Indonesian culture with current fashion trends needs to be done so as not to further fade the nation's national identity. Batik as an intangible cultural heritage can also become the national identity of the Indonesian nation. So, researchers took the initiative to acculturate batik with current fashion trends in an effort to strengthen the national identity of the Indonesian nation. Knowing the interest of the younger generation, regarding our innovation in the form of acculturating batik with fashion trends. Survey-based research method by providing open-ended questions related to respondents' interest in acculturating batik with contemporary fashion trends to the population of the young group aged 15-19 years through an online survey with 100 samples and 9 samples for interviews with the surrounding distribution area around the islands of Borneo and Java. The younger generation is proud when wearing batik, but they don’t have the habit of using batik in their daily life. Researchers offer acculturation innovations to all respondents and they are interested in our innovations because they can still follow fashion trends in addition to wearing batik as their daily clothes and can give the effort to strengthen their national identity.
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Sari, Irma, Rizqi Apriani Putri, Desri Gunawan, Sayed Fauzan Riyadi, Kustiawan Kustiawan, and Anastasia Wiwik Swastiwi. "Handling People Smuggling Crimes in Border Areas: Batam City Case Study." BIO Web of Conferences 70 (2023): 04003. http://dx.doi.org/10.1051/bioconf/20237004003.
Full textAbstract:
Riau Islands is its territory, mostly surrounded by the sea, and is an international trade route in the Strait of Malacca. Batam is one of the areas included in the Riau Islands and is directly adjacent to neighboring Malaysia and Singapore. The border area owned by Batam has strategic problems to be studied. From this problem, the condition of the border area can harm the site, one of which is people smuggling. So, from this, the researcher aims to examine the problem of handling people smuggling crimes in the border area of the Batam City case study. The research method carried out is descriptive qualitative. Researchers also obtained primary data from various interviews with related agencies and different secondary data in addition to completing this study. The interim result of this study is the problem of transnational crime. This study’s provisional result is that international crime is crossing the boundaries of a country whose actions have detrimental and dangerous effects. One of the ways to overcome this problem is the United Nations Convention Against Transnational Organized Crime (UNTOC), which aims to eradicate transnational organized crime, one of which is related to people smuggling. In Indonesia, there is Law No. 6 of 2011 concerning Immigration, which also regulates people smuggling crimes in Indonesian territory, including Batam City. This law is one of the efforts to prevent people smuggling crimes. The border area as the front guard in maintaining the stability of the Republic of Indonesia must be maintained and supported. Because people smuggling has very potential as a gateway in and out of international criminal acts such as narcotics, human trafficking.