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1
Rohaniyah, Jaftiyatur. "The Study of Madurese Social Dialect." Wacana Didaktika 4, no. 2 (December 28, 2016): 102–7. http://dx.doi.org/10.31102/wacanadidaktika.4.2.102-107.
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The Madurese people are originally indigenous to the island of Madura, located in the Java Sea just north of East Java, and Madura is part of the province of Jawa Timur (East Java) which contains four cities in it; Bangkalan, Sampang, Pamekasan and Sumenep. Madurese language plays important roles in maintaining and developing Indonesian language. There are at least two major roles of Madurese language. The roles are; (1) the existence of Madurese language can be used as a shield of Indonesian language against the invasion of foreign languages, and (2) Madurese language can be functioned as a vocabulary donor of Indonesian language. Madurese language is interested to be analyzed because of its unique language features. Madurese has their own rules to arrange a proper conversation politely, just like Javanese and the other culture. They have their speechlevels engaged to social dialect that used in daily communication. It is because of some factors. This social dialect and its factors of Madurese language is discussed in this research.
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Hamdani, Rifqi. "Antara Etnosentrisme dan Demokrasi: Konflik Etnis Dayak-Madura." Jurnal Mengkaji Indonesia 1, no. 2 (December 18, 2022): 100–108. http://dx.doi.org/10.59066/jmi.v1i2.128.
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Abstract: The purpose of this article is to discuss the issue of ethnocentrism and democracy in Indonesia with case studies in two regions. Firstly, ethnocentrism as the root and source of conflict between ethnic Dayak and Madurese in Sampit, Central Kalimantan Province. Purpose: This article aims to discuss the issue of ethnocentrism in the Dayak and Madurese conflict. Design/Methodology/Approach: The research method used is qualitative research. By using a descriptive approach and data collection techniques using literature study. Findings: The conflict between Dayak and Madurese was caused by the sentiments of the two ethnicities. Ethnic differences are used as sentiments to compete in various aspects of social, economic, and, politics. Ethnic differences and diversity that are expected to go hand in hand and complement each other with the democratic system in Indonesia still reap many problems. The democratic system seems to open space for the emergence of inter-ethnic conflicts. This is certainly a challenge for the Indonesian people. The government needs to always encourage and open space to conduct political socialization to all Indonesian people and community or ethnic groups, especially those related to the values of nationalism, tolerance, and Indonesian unity. Originality/Value: Many have discussed issues related to ethnocentrism, both Dayak and Madurese conflicts. But this research is more directed at the issue of ethnocentrism.
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Misnadin, Misnadin, and Susi Yuliawati. "Language Attitudes of the Madurese Community Toward Madurese, Indonesian, English, and Other Foreign Languages." Jurnal Humaniora 35, no. 1 (October 19, 2023): 14. http://dx.doi.org/10.22146/jh.81884.
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Language attitudes play an important role in the use and maintenance of a language. This is particularly the case in a multilingual speech community such as the Madurese community where most people speak more than one language. The present study seeks to understand the attitudes of the Madurese community toward Madurese, Indonesian, English, and other foreign languages (MIEof languages). To achieve this, 200 questionnaires were randomly distributed to respondents in Bangkalan, Sampang, Pamekasan, and Sumenep, but only 150 questionnaires were filled in and returned. The questionnaires, which contained questions and answers using 5 point Likert scales of ‘strongly agree, agree, neutral, disagree, and strongly disagree’, were analyzed quantitatively by averaging the calculation results of each of the scales. The results were categorized based on relevant themes, i.e., attitudes toward learning, mastery, and use of MIEof languages. Our analyses showed that most of the respondents demonstrated positive attitudes toward learning, mastery, and use of MIEof languages. The results are discussed with respect to the language maintenance of Madurese and local languages, the prospects of Indonesian, English, and other foreign languages along with multilingualism practices in Madura. It can be concluded that the Madurese community seem to be open to the practice of multilingualism, indicated by their positive attitudes toward language learning, mastery, and use. It is suggested that future studies make use of qualitative data, such as interview data so that findings about the language attitudes of the Madurese community under consideration can be further corroborated.
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Sulistiyono, Sulistiyono, and M. Ridwan. "INDONESIAN LEXICAL INTERFERENCE IN MADURA LANGUAGE SPEECH AT THE MANTU TRADITION EVENT IN SUMENEP." KREDO : Jurnal Ilmiah Bahasa dan Sastra 6, no. 2 (May 20, 2023): 328–52. http://dx.doi.org/10.24176/kredo.v6i2.9779.
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There are at least two problems that underlie the study of interference with Madurese speech, namely that interference can damage the preservation of good and correct Madurese speech and can damage its traditions. Bearing in mind, Madurese speech has a level of speech in which the term Madurese is called ondhagga bhasa. This is also because in general the Madurese are bilingual people who are able to master two or more languages. Interference in Madurese speech includes lexical, phonological, morphological, and syntactic interference. The targets of the study are as follows: (1) to obtain an overview of lexical interference from basic words or derived words in the form of loanwords, greeting words, idioms in the Indonesian language which are related to their meaning in Madurese speech at the in-laws tradition event in Sumenep; (2) obtain an overview of the causes of lexical interference from the root word or the derived word. This is based on the study of lexical interference theory of basic words and invented words regarding greeting words, borrowed words, idioms (idioms) and good and correct Madurese speech rules. This study uses a descriptive-qualitative research approach with the following procedure. The sources of data used are the speeches of the speakers, informants, events, and literature using speech recording techniques, interviews, observations, and documentation. The study resulted in findings and giving meaning to the existence of lexical interference from basic words and derived words regarding greeting words, borrowed words, idioms from a number of speakers in the speeches of the mantu tradition. The occurrence of this interference is caused by the lack of basic vocabulary and invented words regarding the level of fine speech and understanding of its use so that it is unable to represent what is conveyed. This can damage the good and correct norms of Madurese speech and damage the sacredness of its traditional events.
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Lücking, Mirjam. "Working in Mecca." European Journal of East Asian Studies 16, no. 2 (2017): 248–74. http://dx.doi.org/10.1163/15700615-01602007.
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On the island of Madura, various forms of pilgrimage–migration, a fusion of labour migration and pilgrimage, challenge the Indonesian government’s regulation of pilgrims’ and labourers’ mobility to the Gulf. Among the Madurese people, alternative channels of travelling to Mecca are increasingly popular and informal; personal networks appear to be considered more reliable and accountable than the state’s guidance. The Madurese people’s strong desire to perform the pilgrimage to Mecca, local conceptions of migration in search of success and incomprehensible bureaucratic procedures in the official channels of migration and pilgrimage motivate people to circumvent state structures. Moreover, rumours about the ‘Madurese mafia’ in Mecca and the religious elite’s connections to the ‘Holy Land’ strengthen religious and ethnic affiliations. Local loyalties challenge the state’s sovereignty over actual practices of semi-legal approaches to migration and pilgrimage.
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Sodiqin, Ali, and Nur Komala. "The Resilience of Madurese Santri in Facing Modernity: A Study of the Indonesian Ngabuleh Tradition." IBDA` : Jurnal Kajian Islam dan Budaya 20, no. 1 (April 22, 2022): 73–91. http://dx.doi.org/10.24090/ibda.v20i1.5390.
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This article explores the survival strategy of the Madurese Santri in maintaining local traditions in the middle of the incessant currents of modernity. The Ngabuleh tradition that has been institutionalized in the Pamekasan Madurese society is a portrait of how the Madurese Santri experienced the technological advances that affect people’s behavior, especially young people. This tradition serves as a medium for preparing santri who will marry by serving in the Kyai’s residence. This enables them to learn how to prepare the household. Furthermore, the goal is that when they get married, they will be fully ready to settle down physically and mentally. This study uses Bronislaw Malinowski’s structural functionalism theory by placing the Ngabuleh tradition as an integral part of the social system. The persistence of the Ngabuleh tradition is a strategy for inheriting local traditions to the younger generation as well as a strategy for surviving the negative effects of globalization that penetrate regional boundaries to rural areas. Additionally, the Ngabuleh tradition is a way of showing the social identity of the Madurese santri, namely religiosity, integrity, loyalty or obedience, and autonomy. Ngabuleh serves as a strategy of cultural resilience as well as a form of obedience in maintaining and preserving local wisdom.
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Munir, Miftahul, Abd Azis, and Bahrur Rosi. "PENDAMPINGAN LITERASI PEACEBUILDING DENGAN PENDEKATAN DAKWAH PERSUASIF PASCA KONFLIK SUKU DAYAK MADURA PADA KOMUNITAS MASYARAKAT PENGUNGSI SUKU MADURA." Ulumuna: Jurnal Studi Keislaman 8, no. 2 (May 26, 2023): 407–24. http://dx.doi.org/10.36420/ju.v8i2.6249.
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Peace building literacy assistance to refugees of the Madurese conflict in Pamekasan Regency is an urgent step as a preventive measure for subsequent conflicts that continue to haunt Madurese refugees in Pamekasan. The refugees must obtain comprehensive knowledge about the diversity of the Republic of Indonesia through an approach that suits their characteristics, namely a persuasive da'wah approach as an effort to operationalize friendly Islamic teachings in a concrete form. This is because the refugees still have a high desire to return to Kalimantan someday. In fact, many of their family members had already returned to the island of Borneo to seek fortune as they had before the bloody events several decades ago which became a black record for the Indonesian nation. This mentoring activity uses a Word of Mouth approach, namely conveying messages by word of mouth as an individual approach and through "koloman" or halaqoh-halaqoh, namely group activities which have become a habit for Madurese people.
Keywords: Peacebuilding Literacy, Word of Mouth dan “Koloman”
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Muslih, Mohammad, Muhtadi Abdul Mun'im, and Khotimatul Mahbubah. "Mukena in Madurese Social Life." ISLAMICA: Jurnal Studi Keislaman 15, no. 2 (March 1, 2021): 223–41. http://dx.doi.org/10.15642/islamica.2021.15.2.223-241.
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Mukena is a well-known typical dress for Indonesian Muslim women in conducting prayers. Mukena is taken for granted as a daily routine dress that did not receive much attention from many people in a more in-depth study, so it needed to be highlighted to the field of research. This study aims to determine two sides, namely, the meaning of dress in religious social life as well as to find out the meaning of mukena for Madurese. This study uses qualitative field research method. The sources of data are obtained from interviews and literature studies confined to things that only have relevance to this research. Using purposive sampling, the informants taken in this study were Madurese Muslim women from both santri and non-santri groups. The results discovered in this study are that Madurese Muslim women interpret clothes, including; as a part of social ethics, as a cover of aurat as well as an affirmation of social identity in a community. The meaning of mukena for Madurese Muslim women includes the following; mukena as a cultural tradition, as a form of self-sacralization, and as an affirmation of identity for Muslim women.
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Yusuf, Mohamad. "Editorial." Jurnal Humaniora 29, no. 1 (February 27, 2017): 1. http://dx.doi.org/10.22146/jh.22558.
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Indonesia, the world’s fourth most populous nation, is 86 percent Muslim—and the largest Islamic country. Ethnically the country is highly diverse, with over 580 languages and dialects—but only 13 have more than one million speakers. Among the main ethnic groups are Javanese, Sundanese, Batakese, Indonesian (Malay) and Madurese. Although more than 85 percent of the Indonesian population is Muslim, Indonesia is not a religion-based state. Indonesia’s ideology is Pancasila (five principles) which are: belief in the one and only God; just and civilized humanity; the unity of Indonesia; deliberation for consensus; and social justice for all of Indonesia’s people. Pancasila stresses that Indonesia is neither a secular nor religious-based state. The Constitution provides for all persons the right to worship according to his or her own religion or belief.
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Yusuf, Mohamad. "Editorial." Jurnal Humaniora 29, no. 1 (February 27, 2017): 1. http://dx.doi.org/10.22146/jh.v29i1.22558.
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Indonesia, the world’s fourth most populous nation, is 86 percent Muslim—and the largest Islamic country. Ethnically the country is highly diverse, with over 580 languages and dialects—but only 13 have more than one million speakers. Among the main ethnic groups are Javanese, Sundanese, Batakese, Indonesian (Malay) and Madurese. Although more than 85 percent of the Indonesian population is Muslim, Indonesia is not a religion-based state. Indonesia’s ideology is Pancasila (five principles) which are: belief in the one and only God; just and civilized humanity; the unity of Indonesia; deliberation for consensus; and social justice for all of Indonesia’s people. Pancasila stresses that Indonesia is neither a secular nor religious-based state. The Constitution provides for all persons the right to worship according to his or her own religion or belief.
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Misnadin, Misnadin. "A PORTRAYAL OF MULTILINGUAL PRACTICES IN MADURA TOURIST DESTINATIONS." LiNGUA: Jurnal Ilmu Bahasa dan Sastra 18, no. 1 (June 28, 2023): 62–68. http://dx.doi.org/10.18860/ling.v18i1.19824.
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Multilingual practice is valuable for potential and established tourists as it can help promote the tourism industry. This study aims to describe the opinions of the Madurese people about the use of multilingual languages in Madura tourist destinations. The researcher collected data by distributing questionnaires about the use of Madurese, Indonesian, and English to respondents in the four districts of Madura; Bangkalan, Sampang, Pamekasan, and Sumenep. Questionnaires were analyzed based on the answers given by the respondents to the questions. The results show that tourist destinations in Madura ought to use three languages. The multilingual practices influence the tourism sector in Madura. Especially when the tourism stakeholders master several languages, more tourists may visit Madura and other tourist destinations.
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Djasuli, Mohamad. "Kontruksi Etika Maduraisme Dalam Kode Etik Akuntan Profesional: Internalisasi Nilai “Gaik Bintang” Dalam Etika Profesi Akuntan." InFestasi 14, no. 2 (January 26, 2019): 126. http://dx.doi.org/10.21107/infestasi.v14i2.4857.
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<p><em>This article has objectives to concots values of madurese culture’s local wisdoms in order to build the concept of accounting profession’s code of ethics in Indonesia holitically. The main foundation of the holistic accounting profession’s code of ethics in Indonesia is the local wisdoms in which are taken from the madurese culture from the madura folk song entitled “Ghai’ Bintang”. Ghai’ Bintang lyrics are full with God’s value that is implemented in honesty value and this is one of the charasterics of madura people in their daily life. The holistic concept will be very important in this research as the foundation that will be internally fused in the building of the holisctic Indonesian Accountant Code of Ethics with the Ghai’ Bintang song. The Holistic approach is a way in a research in building new concept from the previous one. This research has produced the holisctic Indonesian Accountant Code of Ethics in which based on the values of knowledge principles, competence, defenselesness, grateful, and happiness. Those five principles must be covered with hinesty value as the spearhead of moral that has to be owned by each accountant. Those principles are part of the transformation of God Values that must be applied by every human being in the earth. Thus, this is also a responsibility for each accountant when they take action in their professional activities. Moreover, the implementation of Madura local culture ethical value may become a new foundation of the reformation of accounting profession’s code of ethics in Indonesia in this industry revolution era.</em><strong></strong></p>
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Firmansyah, Rizky Fajar, Sumarjono Sumarjono, Kayan Swastika, Akhmad Ryan Pratama, Mohamad Na’im, Gusti Ngurah Ary Kesuma Puja, and Robit Nurul Jamil. "Madurese Ethnic Congregation Jawi Wetan Christian Church Sumberpakem Village, Sumberjambe District, Jember Regency, 1945-2022." JURNAL HISTORICA 7, no. 1 (May 29, 2023): 147. http://dx.doi.org/10.19184/jh.v7i1.35340.
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The existence of the Jawi Wetan Christian Church (GKJW) began with a number of people who claimed to believe in the Lord Jesus Christ as their savior and the first holy baptism on December 12, 1843 in Surabaya, East Java. Since that time their number increased and a fellowship of believers was formed, namely a fellowship of brothers in faith which then united themselves into one ecclesiastical fellowship on December 11, 1931. The formulation of the problem in this research were: 1) How was the development of the GKJW Madura Ethnic Congregation inSumberpakem village in 1945-2022 ?; 2) How was the religious life of the GKJW Madura Ethnic Congregation in Sumberpakem Village in 1945-2022? The results of the study show that the formation of the Madurese Christian Congregation originated from overseas or migration of Madurese living on Madura Island to East Java. The factor that drives them to migrate is the economic factor. At that time the condition of the land in the areas of Madura Island was barren so that their fields could not be planted so that they had difficulty meeting their daily needs. The organization of worship is a congregational assembly led by the local Pastor, another Pastor during service exchanges, or congregational assemblies taking turns according to the schedule. Worship at Greja Kristen Jawi Wetan Sumberpakem uses Madurese or Indonesian according to the schedule made by the relevant commission, namely the Theological Commission.
Keywords: Church Congregation, Madurese Ethnicity, GKJW
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Soelistyowati, Soelistyowati, I. Wayan Mudra, I. Ketut Muka, and Tjok Istri Ratna. "Symbolic Meaning of Batik In Madura Bridal Kebaya Clothes." Journal of Social Science 4, no. 1 (January 19, 2023): 89–99. http://dx.doi.org/10.46799/jss.v4i1.495.
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This study was conducted to determine the meaning of the batik symbol on the Madurese bridal kebaya. At weddings, Madurese people wear batik and kebaya, especially for women getting married. Madurese batik motifs are classified as having the characteristics of plant (vegetal) motifs, animals and geometric shapes. The influence on the Madurese batik motifs is the mixing of Javanese-Hindu, Chinese and Dutch cultures. Chinese mythology dominates the fenghuang bird and dragon motifs believed to have philosophy in each symbol. Bright and bold colors are characteristic of Madurese batik, such as red, black, yellow and green. This research approach using literature study is done by looking for references that are relevant to the cases or problems found using the semiotic theory of Charles Sanders Peirce. By analyzing the data of this study, it was carried out by means of 5W1H, what, where, when, why, who, and how. The results of this study, a. The icon as a sign of the message using the kebaya dress interprets the kebaya as an Indonesian woman who is elegant, feminine and has manners, as a procession that is carried out is a cultural carnival procession as a mandatory dress that must be worn. b) symbols, the colors red, black, yellow and green on the decoration, as well as the appearance of the dragon and fenghuang bird motifs are characteristic of batik motifs, on the jarik or sarong worn at traditional wedding ceremonies in Madura. c) Index: Madurese philosophy considers that the colors red and black are courage and assertiveness, yellow symbolizes abundance and green means religious. The dragon motif brings fortune, guards and is authoritative. The fenghuang bird in batik means honesty and thoroughness, tolerance, knowledge, loyalty and integrity. When the dragon is juxtaposed with the fenghuang bird, it symbolizes bringing luck, honesty, happiness and repellent to evil, which is believed to be obtained from generations of cultural heritage to be preserved and maintained.
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Hasanah, Ulfatun. "Sejarah dan Perkembangan Penulisan Tafsir Al-Quran di Madura." Jurnal Al-Fanar 3, no. 1 (February 28, 2020): 71–92. http://dx.doi.org/10.33511/alfanar.v3n1.71-92.
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The attention of Madura’s Scholars to the Qur’an not only ceases to teach the correct and eloquent reading of the Qur’an, but continues to the understanding of the verse content. This is evidenced by the existence of several works in the study of the Qoran that developed in Madura, both in Madurese, Indonesian, and even Arabic. Historically, the genealogy of Tafsir in Madura began with the discovery of the Qoranic translated by Khalil Bangkalan in the 1900s. After Khalil’s era then grow the work of interpretation with a variety of forms and variants, ranging from oral interpretation, interpretation based on certain suras in the Qoran, to a complete interpretation of 30 Juz. This indicates that the development of Qoranic Interpertation in Madura continues to progress from time to time. This paper will explain comprehensively the history and characteristics of the interpretation in each period, starting from the form, method, to the style of interpretation in Madura. In addition, it also explains the behavior of the Madurese people towards their contact with the Qur’an, since the early Islamization era in Madura
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Prastiwi, Merlia Indah. "Settlement pattern and occupation shift among salt farmers." Masyarakat, Kebudayaan dan Politik 32, no. 2 (July 2, 2019): 179. http://dx.doi.org/10.20473/mkp.v32i22019.179-185.
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Madura can be seen as a microcosm of Indonesia as a whole through the various livelihoods of the Madurese people. Madura consists of people living along coastlines and this can be considered as representative of most Indonesian people. The primary occupations of the Madurese people are that of salt farmers and fishermen. Salt as a commercial business is cultivated by the community, is mostly located along the eastern and southern coastlines of Madura, and is adjusted to various circumstances, including lower rainfall in the area. During the rainy season, salt ponds are turned into shrimp ponds and farmers’ occupations change accordingly. The job of a salt farmer is not trouble-free. Problems arise from the erratic and uncertain climate and there are also threats of price instability and imported salt. Farmers are forced to accept such circumstances. This study contributes to the literature by exploring how the livelihood of salt farmers is representative of Indonesian’s maritime characteristics. Ironically, this sector has been increasingly abandoned and has become less desirable, though it plays a strategic industrial role in Indonesia. This study employed a qualitative method and determined its sample using the purposive sample technique. The informants were permanent salt farmers, salt farmers who also worked as shrimp farmers, and salt farmers who completely shifted to shrimp farming. This research was conducted in Lapak Daya, Dungkek, Sumenep. The findings showed that most salt farmers shifted their occupations to shrimp farmers because they considered it to be more profitable. However, some salt farmers who continued to survive in salt farming worked both as salt farmers and shrimp farmers. It was also found that salt farmers generally came from outside Madura, while those from Madura preferred changing their livelihood to farming shrimp due to the higher yields and the fact that the farming does not depend on seasonal changes. Although the number of salt farmers continues to decrease, there are some salt farmers who keep their occupation permanently.
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Kurniawan, Syamsul, Sangkot Sirait, and Azis Muslim. "Ethnic Stereotyping and Intra-Religious Conflict: The Experience of Muslims in Sambas of the Indonesian West Borneo." Al-Albab 10, no. 2 (December 27, 2021): 173–88. http://dx.doi.org/10.24260/alalbab.v10i2.2090.
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This paper aims to explore the impact of ethnic differences and ethnic stereotyping on the atmosphere of peace, written based on the conflict event between Muslims of different ethnicities (ethnic Malay of Sambas and ethnic Madurese) in Sambas in 1999. This paper, based on my research from 2018, is qualitative research with data obtained from observation, interviews, and documentation. Regarding the method, this research used a qualitative method that leads to a case study model as an investigative method. Meanwhile, for data analysis, the interactive data analysis method using the theory of self-categorization was employed. Based on the findings of the study, ethnic differences and stereotypes had a significant impact on the escalation of conflict between Muslims in Sambas in 1999. These ethnic differences and stereotypes essentially emerged as a consequence of the way a person or group of people of a particular ethnicity categorizes a person or group of people of another ethnicity.
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M. Yahya Ubaidillah, Muchamad Kurniawan, and Septiyawan Rosetya Wardhana. "Improvement Of Query Speaking on The Indonesian to Madura Dictionary Using Levenshtein Distance Method." International Journal of Artificial Intelligence & Robotics (IJAIR) 3, no. 2 (November 30, 2021): 75–79. http://dx.doi.org/10.25139/ijair.v3i2.4394.
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Men are distinguished from other living beings by their use of language, which becomes one of their most distinctive and humanistic qualities. Many different languages are spoken worldwide, including Indonesian, which has approximately 742 different dialects. Due to the unique language of Madura, which is located on a large island with numerous beach tourism destinations, tourists will have difficulty navigating the island. People outside Madura Island who come to visit or vacation will find it difficult to communicate with the locals during their stay or holiday. An Indonesian to Madurese translation dictionary is therefore required in this case. The Levenshtein Distance method was employed in this investigation. The algorithm in the dictionary is used to process the search for the closest distance (dif) between the words being inputted and the words that are already in the database. To provide a prototype for the use of dictionaries. Indonesian and Madurese data sets were used in the investigation by the researcher. According to the simulation results acquired after multiple trials, the error accuracy was 90 % for the first letter input, 84 % for the middle letter input, and 84 % for the last letter input for the first letter. As a result, according to the study's findings, the accuracy of this dictionary increased by 86 %. The first letter received 90 % of the votes, the middle letter received 84 %, and the last letter received 84 %. As a result, according to the study's findings, the accuracy of this dictionary increased by 86 %. The first letter received 90 % of the votes, the middle letter received 84 %, and the last letter received 84 %. As a result, according to the study's findings, the accuracy of this dictionary increased by 86 %.
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Reindrawati, Dian Yulie. "Tantangan dalam implementasi social entrepreneurship pariwisata di Pulau Madura." Masyarakat, Kebudayaan dan Politik 30, no. 3 (August 10, 2017): 215. http://dx.doi.org/10.20473/mkp.v30i32017.215-228.
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Social entrepreneurship in Indonesia faced the trend of opportunity negligence for local people to participate in tourism development in their area. The positive economic impact of tourism often enjoys by outsiders. This paper examines the challenges in the implementation of social entrepreneurship in Madura, includes challenges faced by the Madurese community in developing their social entrepreneur spirit and business. This study draws on in-depth interviews held with 31 residents. It was found that social entrepreneurship is mostly initiated by the local people. Lack of support from the government in developing social entrepreneurship is reported by the participants as one challenge they face in developing social entrepreneurship. Findings of this study are inconsistent with the assumption that local community participation in tourism is paramount in tourism development. These findings will serve a ‘wake-up call’ for the Indonesian government to pay more attention to incorporate the local community in tourism development process, particularly in giving the locals a room to develop their social entrepreneur spirits as well as providing adequate support for their social entrepreneurship business to grow.
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Iswahyudi. "Agricultural Activities and the Madura Salt Industry in the Late 19th Century to the 1930s." Britain International of Humanities and Social Sciences (BIoHS) Journal 5, no. 3 (October 31, 2023): 179–92. http://dx.doi.org/10.33258/biohs.v5i3.979.
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The colonial government's strong reason for continuing to pay special attention and evaluation to Madura was due to economic factors, namely the potential for large people's salt production and the potential for people's agriculture. The agrarian life for the Madurese has become a general trend, as is widely adopted in the economic system of the Indonesian people. This is evidenced by the fact that since the 17th century, Madura as a conquered area of the Mataram king Sultan Agung had the obligation to submit taxes every year in the form of one real, 10 pikul of rice and several pikul of fruit. This was corroborated by De Jonge who stated that until the next century the Madurese who still made a living as farmers included the majority of the population, namely around 70% - 80% of the total population, while the rest made a living as fishermen, even though this work actually required requirements. capital intensive. There is also the habit of the population to migrate out of the region, especially to plantation areas in Java as a workforce whose existence is clearly needed by plantation companies.
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Harimurti, Yudi Widagdo, Ibnu Sam Widodo, and Moza Fausta. "Connection between Pancasila values and Madura Etiquette." Pancasila International Journal of Applied Social Science 2, no. 03 (July 25, 2024): 347–60. http://dx.doi.org/10.59653/pancasila.v2i03.1018.
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Self-values/personal values are very important for every person, considering that self-values are life principles, namely values that serve as a guide for a person in making decisions for life and life (self and those around you). In the context of being a state in Indonesia based on the Pancasila philosophy, the life principles of every citizen must reflect the moral values of Pancasila, as referred to in the first to fifth principles. So far, the self-values that Indonesian people carry out in their daily lives follow things taught from generation to generation according to local wisdom. Currently, the world is increasingly global and almost remote, with technology in various fields (especially information) becoming increasingly sophisticated, many things a person does can be known to the public in matter of seconds. People really depend on global information provided by ‘search engines’ such as Google, rather than other information manually because it is considered faster and more accurate, including people looking for clues about self-worth/personal values from various teachings. This greatly influences a person’s actions/decisions/attitudes towards life and life, thereby encouraging self-worth to become an object of research. This research uses a qualitative method with analysis techniques based on a literature review through primary data regarding existing policies in the region and secondary data that is avaliable in various literature, books, journals and website searches. This research also uses a humanist-pluralist perspective, social and sosial theories to explain the framework of the Pancasila self-value guide concept based on Madurese cultural etiquette in collaboration with Brawijaya University (UB). UB was chosen as a research partner considering that Malang is an educational city whose students are very ethnically diverse, so it is hoped that the can provide input and share new strategies for creating locality-based Pancasila self-values. The results of this research are in the form of models and academic texts for draft regional regulations that regulate the community’s obligations to implement local cultural etiquette. It is hoped that this regional policy can preserve Madurese cultural values which can be elevated to self-values as part of the Pancasila principles, apart from that is also provides a solid foundation for building a civilized national character. In this way, it is hoped that Madurese cultural customs will continue to be preserved from generation to generation, which can also elevate Madura as a trigger for the creation of locality-based Pancasila self-values throughout Indonesia.
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Dana, I. Wayan, St Hanggar Budi Prasetya, and Agustin Anggraeni. "Conservation and Development Model of Mamaca in Pamekasan Madura." Resital:Jurnal Seni Pertunjukan 24, no. 1 (April 30, 2023): 36–45. http://dx.doi.org/10.24821/resital.v24i1.8200.
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ABSTRACTMamaca traditional performing art is an essential intangible asset for the people of Madura and Indonesia. Mamaca in Madurese language means reading. Contextually, it means reading verses from particular texts. Its diversity and uniqueness are not only known by Indonesian, but also worldwide people. Its paramount role in the life of Mamaca-supporting community is undeniable as the songs and notations generated while performing is not only functioned as performing, but also efforts to establish Madurese moral values. Unfortunately, the local people, especially younger generation currently have started to abandon this traditional art. It leads to a worrisome position of Mamaca existing in Pamekasan Regency, Madura Island. Considering that this traditional performing art emphasizes the nobility of values and norms in its form and implementation and its capability of strengthening the Indonesian character and the harmony of social life, Mamaca is urgently required to be preserved and developed in accordance to the fervor of nowadays era. The performers take turns reading and singing the verses containing some epics of Mahabharata, Ramayana, stories of Islamic Prophets, and values of benevolence regarding wisdom teachings. This research is a model for the conservation and development of noble cultural values that involves active supporting elements of Mamaca, relevant government, academics, industries or sponsors, and the role of the media.ABSTRAKModel Konservasi dan Pengembangan Mamaca di Pamekasan Madura. Seni pertunjukan tradisi Mamaca merupakan aset non bendawi yang penting bagi masyarakat di Madura dan bangsa Indonesia. Mamaca dalam bahasa Madura berarti membaca. Dalam penelitian ini, Mamaca yang dimaksud adalah tradisi membaca syair-syair dari naskah tertentu. Keanekaragaman dan keunikannya tidak hanya dikenal oleh bangsa Indonesia sendiri, tetapi juga sudah secara luas. Peran pentingnya Mamaca di dalam kehidupan masyarakat penyelenggaranya tidak dapat terbantahkan karena lagu-lagu yang dilantunkan serta notasi yang dimainkan tidak hanya berfungsi sebagai hiburan, namun sebuah upaya untuk menanamkan nilai moral. Sayangnya, Mamaca kini mulai ditinggalkan, terutama oleh generasi muda setempat. Oleh karena itu, seni Mamaca yang hidup di wilayah Kabupaten Pamekasan Pulau Madura dipandang penting dilestarikan dan dikembangkan sesuai zamannya. Mengingat bahwa seni pertunjukan tradisi yang berdasarkan pada pemanfaatan musik internal ini mengutamakan keluhuran nilai dan norma di dalam wujud dan penyelenggaraannya, Mamaca dipandang mampu menguatkan karakter bangsa dan harmoni kehidupan sosial. Para pelakunya secara bergantian membaca dan melagukan syair-syair yang memuat sebagian wiracarita Mahabharata, Ramayana, dan kisah para Nabi dalam agama Islam serta menyampaikan norma dan nilai kebaikan mengenai ajaran kebijaksanaan. Kajian ini merupakan model pelestarian dan pengembangan nilai-nilai budaya adiluhur yang melibatkan unsur penyangga aktif Mamaca, pemerintah terkait, akademisi, pihak industri atau sponsor, dan peran media.
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Syarifudin, Achmad, Sri Hidayati, and Anik Andriani. "Proses Pemberadaban Membatik Pada Perempuan Sebagai Modal Budaya bagi Pembatik Madura, Desa Tanjungbumi, Bangkalan." ALEXANDRIA (Journal of Economics, Business, & Entrepreneurship) 5, no. 1 (April 30, 2024): 7–13. http://dx.doi.org/10.29303/alexandria.v5i1.498.
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Batik has become a cultural identity for Indonesian people. Madura Island also has cultural richness in the form of Madurese batik which is still preserved to this day, inseparable from the batik civilization of Tanjungbumi Village, Bangkalan Regency. This research is aim to identify the process of civilizing process of women's batik as the cultural capital of Madurese batik craftsmen in Tanjungbumi Village. This research conducted in Tanjungbumi Village in August 2023. The research method used qualitative research. Techniques through observation and interviews with purposive sampling. This research is very important and useful for stakeholders in formulating policies for developing the Madurese batik business in Tanjungbumi Village, Bangkalan Regency. The results of the study shows that the process of civilizing process of batik according to Norbert Elias can take place through two processes, namely psychogenesis and sociogenesis. First, psychogenesis can be understood through batik techniques that have been passed down from generation to generation by families. The philosophical meaning of batik as basic knowledge through the family is then internalized by batik makers in producing batik. The value of tenacity and patience inherent in women as part of the sociogenesis of batik making needs to be owned and produced repeatedly. Second, sociogenesis takes place as a reinforcement of the social construction that women are still synonymous with batik. Third, this civilization process will become cultural capital that can be maintained, including through the social institutions of the family, batik community and government through batik development training in Tanjungbumi Village, Bangkalan
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Sinaredi, Betadion Rizki, Taufan Bramantoro, Fikri Febrian Firmansyah, Carissa Putri Cahyaningtyas, and Nurul Layly Firdausi. "Education on children’s dental health through illustrated books based on local wisdom in Probolinggo District." Indonesian Journal of Dental Medicine 6, no. 2 (July 14, 2023): 56–59. http://dx.doi.org/10.20473/ijdm.v6i2.2023.56-59.
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Background: Dental problems are health problems that have to be taken into account, especially in Indonesia, where it is known that the correct brushing time for Indonesian people is only 2.8%. Meanwhile, in the working area of the Dringu Health Center in Probolinggo Regency, East Java, Indonesia the prevalence of dental caries in Taman Sari Village reached 46%. Purpose: This study aims to determine the knowledge of Pos Layanan Terpadu/Posyandu (Integrated Service Post)cadres from the socialization of children’s dental health illustration books activities with local languages in the working area of the Dringu Health Center, Probolinggo Regency, East Java, Indonesia. Methods: This activity is a socialization for children’s dental health illustration books using the Madurese language, involving cadres and staff of the Dringu Health Center, Probolinggo Regency, East Java, Indonesia. The increased knowledge of the participants is assessed through the results of the pre-test and post-test that have been done. Results: The results showed that there was an increase in participants knowledge by 21%. Conclusion: The socialization of dental health illustration books in local languages in the working area of the Dringu Health Center, Probolinggo Regency, East Java, Indonesia can increase participants knowledge about dental health.
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Nur’Aini, Indah, and Qori Fanani. "CODE-SWITCHING BETWEEN NURSE-PATIENT COMMUNICATION: BILINGUAL INTERACTION SOCIETY." British (Jurnal Bahasa dan Sastra Inggris) 8, no. 2 (September 29, 2019): 79. http://dx.doi.org/10.31314/british.8.2.79-89.2019.
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The objective of this research is to investigate the code-switching in communication between nurse and patient which takes place in South Malang. The people speak Indonesian language, Javanese, and Madurese; therefore, they are living in a bilingual society. This research uses questioner to collect demographic data and audio recordings to collect the communication production between nurse and patient while a nurse is giving an initial assessment. The data are analyzed by looking at the code-switching from a sociolinguistic view. The result shows that nurse and patient use code-switching not because they cannot speak one of the languages but they do not want to throw respect to each other. It can be seen from the word used in Javanese which is part of the mid-high Javanese speech level.
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Yanti, Putri Indah. "Ethnosocilinguistic study on the language selection at imigrant Pendalungan communities in Gresik." Leksika: Jurnal Bahasa, Sastra dan Pengajarannya 16, no. 2 (September 1, 2022): 17. http://dx.doi.org/10.30595/lks.v16i2.13882.
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ABSTRACT This paper is a study that examines the language code used by immigrant communities from the Tapal Kuda area, which is usually referred to as the Pendalungan group (the result of acculturation of Madurese and Javanese cultures who live and settle in the coastal area, in Roomo Pesisir Village, Gresik and their language patterns. This research is a qualitative research because it produces descriptive data in the form of written or spoken words from people and their observable behavior. The data collection techniques used are observation and interviews. At the data analysis stage, using ethnomethodological techniques in Ethnosociolinguistics. This study produced three language codes for the immigrant community in the Roomo Pesisir region, Gresik with details: 1) Indonesian; 2) Javanese (ngoko and krama); 3) Madurese (rough) language, and seven patterns of language selection in daily interactions by migrants from the Roomo Pesisir region, Gresik. The seven patterns of language selection are 1) everyday language in the family; 2) Language at school/workplace; 3) Language with fellow immigrants from the same area; 4) Language at the event (celebration, vaccine, recitation, etc.); 5) Language with parents; 6) Language based on ethnicity; 7) Language based on social status. The seven language patterns are the result of friction in the use of the three languages by speakers at the same timeKeywords: Etnosiciolinguistic, Language Pattern, Imigrant Communities
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Hidayatullah, Panakajaya. "Islam, National, and Local History in Tabbhuwan Walisanga Performance Art." Journal of Urban Society's Arts 7, no. 2 (December 13, 2020): 94–108. http://dx.doi.org/10.24821/jousa.v7i2.3827.
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Tabbhuwân is a Madurese tradition of performing arts. In the present context, modern culture influences many young people. It has become a restlessness for the clerics who then think of strategies on how to incorporate Islamic values in the younger generation today. In 2015 in Situbondo, Wali Sanga boarding school established a tabbhuwân wali sanga art group. Tabbhuwân is considered a way of preaching according to the conditions and culture of the community of Madura Situbondo. The players consist of the santri of the younger generation of Islamic boarding schools. Tabbhuwân wali sanga features Islamic drama performances that elevate the play of Islamic history and Indonesia. The play included Islamic history (stories of the companions of the Prophet Muhammad), local history, the history of the entry of Islam on Java (walisanga), and the history of Indonesian independence, one of which was titled ‘Jihad Resolution.’ Besides, tabbhuwân also includes elements of Madurese culture, including language, traditional music, expression, decoration, and discourse. Tabbhuwân plays a role in the spread of Islam, preserving Madurese culture and instilling nationalism in society through historical themes. The lower-middle-class community assumes that tabbhuwân is a means to understand the historical, social, and cultural realities occurring today. Tabbhuwân also influences fostering a sense of nationalism through heroic historical values, especially to the younger generation. In this case, tabhuwân imagines Indonesia in the discourse of religious nationalism. Islam, Nasional, dan Sejarah Lokal dalam Seni Pertunjukan Tabbhuwan Walisanga. TabbhuwânadalahsenipertunjukantradisimasyarakatMadura.Dalamkontekskekinian, budaya modern banyak mempengaruhi kaum muda. Hal ini menjadi keresahan para ulama yang kemudian memikirkan strategi bagaimana memasukkan nilai-nilai Islam pada generasi muda saat ini. Pada tahun 2015 di Situbondo, Pondok Pesantren Wali Sanga mendirikan kelompok seni tabbhuwân wali sanga. Tabbhuwân dianggap sebagai cara dakwah yang sesuai dengan kondisi dan budaya masyarakat Madura Situbondo. Para pemainnya terdiri dari para santri generasi muda pondok pesantren. Tabbhuwân wali sanga menampilkan pertunjukan drama Islam yang mengangkat lakon sejarah Islam dan Indonesia. Lakon tersebut meliputi sejarah Islam (cerita para sahabat Nabi Muhammad), sejarah lokal, sejarah masuknya Islam di Jawa (walisanga), dan sejarah kemerdekaan Indonesia, salah satunya bertajuk ‘Resolusi Jihad’. Selain itu, tabbhuwân juga memasukkan unsur budaya Madura yang meliputi bahasa, musik tradisional, ekspresi, ragam hias dan wacana. Tabbhuwân berperan dalam penyebaran agama Islam, pelestarian budaya Madura dan menanamkan nasionalisme dalam masyarakat melalui tema sejarah. Masyarakat kelas menengah ke bawah menganggap tabbhuwân sebagai cara memahami realitas sejarah, sosial dan budaya yang terjadi saat ini. Tabbhuwân juga memiliki pengaruh dalam menumbuhkan rasa nasionalisme melalui nilai-nilai sejarah yang heroik, khususnya kepada generasi muda. Dalam hal ini, tabhuwân membayangkan Indonesia dalam wacana nasionalisme agama.
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Muzammil, Ahmad. "Pembelajaran Bahasa Arab Melalui Media Radio dan Televisi." TADRIS AL-ARABIYAT: Jurnal Kajian Ilmu Pendidikan Bahasa Arab 3, no. 1 (January 31, 2023): 124–37. http://dx.doi.org/10.30739/arabiyat.v3i1.1916.
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Learning Arabic in Indonesia has existed since the arrival of Islam in the first century of Hijriyah. Learning Arabic was initially focused on understanding the meaning of the verses of the Qur'an, the hadiths of the Prophet and to understand the sources of Islamic law. Therefore Arabic is taught in all educational institutions, starting from salaf pesantren, madrasah Diniyah and also formal institutions ranging from elementary level institutions to tertiary level. Based on the existing facts that the Indonesian people are not of Arab ethnicity. but from Javanese, Madurese, Sundanese and other ethnicities, Arabic is a second language and even a third language after the regional language and national language. Thus, in the process of learning Arabic, many problems are found. One of the main problems is the reluctance of students to learn Arabic from the start. Thus, Arabic teachers should use media that is easy and can arouse students' motivation in learning Arabic, such as learning Arabic with radio and TV media. After conducting research and studying Arabic language learning using radio and TV media, it can be concluded that the application of learning Arabic using radio and TV media is not suitable for all people, learning with radio and TV media is only suitable for middle and high level students.
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Basid, Abdul, and Anilla Febriaty Hermanda. "The Meaning of Rajah and Its Impact: A Study of Indonesian Madurese Tribes’ Belief in Kepping Classic Holy Book Based on Genetic Structuralism Lucius Goldmann." Journal of Language Intelligence and Culture 1, no. 01 (December 31, 2019): 39–51. http://dx.doi.org/10.35719/jlic.v1i01.10.
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Abstract
Rajah’ is one of the ancestor’s legacy which use by Madura’s people, expecially who in Islamic boarding school of holy book until nowdays. ‘Rajah’ is still believed as one of amulet to keep a traditional holy book’s from termite, one species of the insect. This study wants to know and to investigate the opinion of Madura’s people about ‘rajah’ to their credibility to keep the traditional holy book’s based on genetic structuralism’s perspective. The results of this study are: a) the facts of humanity expresses when people put rajah in their holy books, their holy books will not be eaten by termite; b) collective subject represents teacher’s order to write rajah; c) worldview elaborates the function of rajah will work if the user believe in it; d) the structure of literary reflects one’s believe in the truth happening after they use rajah; and e) the dialectical method of understanding explanations refers to all available concepts. Thus, we can understand from facts of humanity, worldview, and structure of literary.
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Ilma, Awla akbar, and Puri Bakthawar. "Memaknai Upacara Kematian dalam Bingkai Lokalitas Budaya Indonesia: Studi Kasus Tiga Cerpen Pilihan Kompas." SULUK: Jurnal Bahasa, Sastra, dan Budaya 2, no. 1 (July 2, 2020): 14–22. http://dx.doi.org/10.15642/suluk.2020.2.1.14-22.
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Indonesian is a multicultural plural society. Therefore, almost every ethnic group in Indonesia has varied tradition and culture, especially in responding to the phenomenon of obsequies through unique ceremonies and symbols. The research aims to examine how people in several ethnic groups responded to the death event through traditional ceremonies represented by literary works, especially short stories in the 2014-2017 Kompas Selections. Samples to be used in this study are the short story "In the Body of the Tarra, in the Womb of the Tree" by Faisal Oddang in 2014, the short story "Linuwih Aroma Jarik Baru" by Anggun Prameswari in 2015, and the short story "Kasur Tanah" by Muna Masyari in 2017. Results research shows that the three short stories elevate and interpret the tradition of obsequies in Javanese, Madura, and Toraja cultures. In Javanese society, kawung batik is a symbol of man's separation from the natural world. In Madurese society, Sortana is a "gift" of human separation from the social environment. In Toraja society, the tradition of passiliran becomes a symbol of the reuniting of humans with nature as the original.
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Salat, Sri Yunita Suraida. "THE DYNAMICS OF JAMA (JAMU MADURA-MADURESE TRADITIONAL HERBAL MEDICINE) IN THE VIEWPOINT OF PUBLIC WOMAN." INTERNATIONAL JOURNAL OF NURSING AND MIDWIFERY SCIENCE (IJNMS) 4, no. 3 (December 18, 2020): 248–58. http://dx.doi.org/10.29082/ijnms/2020/vol4/iss3/319.
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Currently the development of modern medicine is happening, the people in Sumenep persist in using and consuming Jamu (Indonesian traditional herbal medicine) to prevent and to cure diseases, in the process of pregnancy, childbirth and the postpartum period. This habit was inherited from their ancestors. This study aimed to describe views and opinions of postpartum mothers on the puerperal herbal medicine that they consumed during the postpartum period. This study design was qualitative study with a phenomenological approach with total participants were 20 postpartum mothers and their families and 2 postpartum herbal medicine makers. Data were collected by direct observation through in-depth interviews. The results showed 5 themes describing the dynamics of the Madurese traditional herbal medicine in the viewpoint of post-partum mothers, namely their reasons for consuming postpartum traditional herbal medicine, the form of the herbal traditional medicine consumed, their knowledge of postpartum herbal medicine, the benefits of postpartum traditional herbal medicine, and the mother's desire to consume the puerperal herbal medicine in the future. It can be concluded that there was different viewpoint that described by postpartum women about consuming postpartum herbal medicine. In general, they found that postpartum herbal medicine had benefits directly in the recovery process of the postpartum period and increasing breast milk production
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Romziana, Luthviyah, and Lutfi Lutfi. "History and Relationship of Qur'an Verses to Rebo Wekasan Tradition at the Darul Ulum Islamic Boarding School in Banyuanyar, Pamekasan." Jurnal Ilmiah Al-Mu ashirah 20, no. 1 (March 25, 2023): 191. http://dx.doi.org/10.22373/jim.v20i1.17500.
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Rebo Wekasan is a tradition believed by the Indonesian people, especially the Madurese community, who believe that Allah sends calamities and diseases as many as 320,000 in a day. This study aims to discuss the origin of the Rebo Wekasan ritual tradition at Darul Ulum Banyuanyar Islamic Boarding School in Madura and the correlation of Quranic verses written in the Rebo Wekasan amulet with the history of Rebo Wekasan. This research used a qualitative method with a field approach located at Darul Ulum Banyuanyar Islamic Boarding School. The results show that this ritual originated with KH. Abdul Hamid bin Istbat, who performed the ritual, and then the students and the surrounding community followed his example until now. As for the correlation of Quranic verses with the history of Rebo Wekasan, the verses written in the amulet contain the meaning of salvation and a good reward for those who are patient in facing the given test.
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Rozie, Fachrur, Fiyan Ilman Faqih, Prita Dellia, and Ahmad Jami’ul Amil. "ASPEK-ASPEK PEMBELAJARAN SADAR WISATA KERIS MADURA UNTUK MENINGKATKAN KETERAMPILAN BERBAHASA DI KALANGAN SISWA DALAM MENDUKUNG WISATA HALAL." BASA Journal of Language & Literature 2, no. 1 (April 29, 2022): 15–22. http://dx.doi.org/10.33474/basa.v2i1.15228.
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Halal tourism is one of Madura's potentials and is now continuing to be developed to find the main goal, namely increasing the welfare of the Madurese people. One of the components to achieve this goal is education. Therefore, this study aims to find out aspects of keris tourism awareness learning in the education sector, especially language so that it can become a new or more understanding among students. This research is a qualitative descriptive study. This study will describe the important aspects that are present in Indonesian language learning based on tourism awareness learning. In addition, this study also describes the aspects that cause problems in teaching teachers in schools related to basic travel learning. Therefore, there are two important things that result from this research, namely an explanation of the issues of culture-based learning and important aspects that must be present in tourism-conscious learning to support halal tourism conducted by teachers.
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Zakiyah, Fitriyatuz, Eka Susylowati, and Kartika Ninggar Shabrina. "Language used in shop signs in Kamal, Madura: Virtual landscape linguistics using google street view." E3S Web of Conferences 499 (2024): 01022. http://dx.doi.org/10.1051/e3sconf/202449901022.
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This study aimed to investigate the languages used in shop signs in Kamal, Madura using an internet application namely Google Street View. Within the framework of the linguistic landscape approach, it has to do with the existence, distribution, and factors influencing the existence of languages. This analysis used descriptive-qualitative methods. The data was pictures of shop signs in that area which was chosen by several criteria. The signs that we chose was sign in Kamal main road, it was only business signs, and we only analysed the name of the business signs. By using that criteria, we found 277 signs for our data. The data was analysed quantitatively to know the distribution and factors influencing the existence of languages in the signs. The findings revealed that the shop owners still used languages other than the Madurese language in their shop signs, such as English, Korean, Mandarin, and Arabic, with Indonesian being the most dominant language. It implies that as one of the gates of Madura, there is modernization and diversity demonstrated by the use of foreign languages in the area. It also supports the idea that the people in Kamal Madura are heterogenous. Moreover, using the Indonesian language in that area implies loyalty to the central Government’s language policy.
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Fijriyah, Izzah. "Trilingual comic development (madurese- indonesian-english) science adventure in anjhir hill as an innovation in introduction of natural tourism in elementary school students." JURNAL PENDIDIKAN DASAR NUSANTARA 8, no. 2 (January 31, 2023): 335–43. http://dx.doi.org/10.29407/jpdn.v8i2.19136.
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Anjhir Hill is a natural tourist attraction located in Tragah District, Bangkalan Regency which is still new and is still rarely known by many people. Based on observations, these problems are caused by a lack of promotion and publication to the wider community. Therefore, there is a need for promotional innovations to introduce this tourist destination. The purpose of developing this comic in three languages is an effort to promote the natural tourist spot of Anjhir hill through language and science approaches. This research is development research using 4D development model which has 4 stages, they are Define, Design, Development, and Dissemination. The subjects of this study were high grade elementary school students in three elementary schools in Madura. Data collection techniques were carried out by observation, interviews, and questionnaires. Based on the percentage validation results from tourism promotion experts, linguists, and materials experts, it was obtained that they were 90%, 85%, and 80.5%, respectively. So that it is known that from the results of expert validation, comics developed obtain a valid category. In addition, based on the results of student questionnaire with an interpretation of score based on the Linkert scale as a whole, a percentage value of 85% is obtained in the very good category.
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Lulus Sugeng Triandika. "The Uniqueness of Culture: Acculturation between Religion and Local Culture on Indonesian Sumenep Batik Motifs." Fikri : Jurnal Kajian Agama, Sosial dan Budaya 8, no. 1 (May 6, 2023): 41–53. http://dx.doi.org/10.25217/jf.v8i1.3180.
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Sumenep Batik has characteristics such as asymmetrical motifs and colors that reflect natural representations. Generally, figures of plants, animals, and acculturation inspire the creation of batik motifs. However, the inspiration for the motifs of the Sumenep Batik is strongly influenced by the acculturation between religious values and local culture. The pattern of motifs is considered a form of cultural communication with Sumenep Batik as the medium. This article aimed to discover the meaning of the motifs from the perspective of religion and local culture acculturation because studies on the motifs of Sumenep Batik still need to be made available. Economic and human resource aspects dominate Sumenep Batik's research. The method used is descriptive qualitative, collecting data through observation, literature review, and interviews with Madurese Batik artisans, entrepreneurs, and cultural observers. The summary of the information is then analyzed using Charles Sanders Peirce's semiotic theory. The result is that there has been a process of cultural acculturation -starting from the 13th century- as evidenced by the existence of five elements of cultural acculturation in the pattern of Sumenep Batik motifs. Starting from the influence of the Hindu-Buddhist kingdom, then the Islamic sultanate, the influence of Chinese culture, then the influence of coastal culture, and finally, the influence of religious elements that influence the motifs of Sumenep Batik. Based on the semiotic analysis, the pattern of batik motifs originating from plant parts influences the implementation of Islamic religiosity elements. In Islamic rules, it is forbidden to depict creatures that have souls. Besides that, the combination of plants and orange color also describes the warmth and happiness expected to always exist in the people of Sumenep Madura.
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Maulidan, Aldi Cahya. "HISTORY OF PAGOEJOEBAN PASOENDAN 1913-1942." Santhet (Jurnal Sejarah Pendidikan Dan Humaniora) 8, no. 1 (May 31, 2024): 721–32. http://dx.doi.org/10.36526/santhet.v8i1.3586.
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The study was entitled "HISTORY OF PAGOEJOEBAN PASOENDAN 1913-1942". The author takes the topic of Paguyuban Pasundan with the title above, because based on the results of the literature study that the author did, that there are still few works that discuss Paguyuban Pasundan, even though the role of Paguyuban Pasundan as an organization has a major impact on the Indonesian independence movement both nationally and West Java. The author sets out three formulations of the problem in this paper, namely, What is the history of the birth of the Pasundan Community? What is the ideology of Paguyuban Pasundan organization? How were the organizational activities of Paguyuban Pasundan in 1927-1942? The method used is a historical method consisting of four stages, namely: Heuristics, Criticism, Interpretation, Historiography, and is also assisted by using an interdisciplinary approach from the social sciences. The technique that the author uses is a literature study related to the theme that the author is studying. Based on the results of the literature study that the author conducted, that Paguyuban Pasundan was born becauseof disappointment with Budi Utomo's organization which prioritized the interests of Javanese and Madurese. So because of these factors, an organization that accommodates Sundanese people was established, namely Paguyuban Pasundan. At the beginning of the establishment of the Paguyuban Pasundan organization moved for the benefit of the Sundanese people but turned into a national interest as evidenced by the period 1927-1942 establishing PPPKI, GAPI and active in the Volksraad.
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H. Abdillah, Fahmy. "REKONSTRUKSI NAMA JEMBER DALAM LAKON BABAD JEMBER OLEH LUDRUK SURYA UTAMA." Paradigma: Jurnal Kajian Budaya 14, no. 1 (April 30, 2024): 180–91. http://dx.doi.org/10.17510/paradigma.v14i1.1396.
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This study entitled “Reconstruction name of Jember in Babad Jember Play Ludruk Surya Utama”, is a study of ludruk play that are suspected of having participated in producing or distributing the origins name of Jember, through babad Jember play which performed with Madura, Java and Indonesia language. The reconstruction was based on a structural review; plot, theme, character and toponymy in babad Jember play by Surya Utama group. Examine the mixed use of language based on texture; the dialogue of the Jember babad play which consists of (a) external dialogue in the form of communication between actors, especially in conflicts between characters, (b) internal dialogue in the form of monologues, (c) dialogue that contains elements of humor. The objectives of this study are to find out the pattern name of Jember and the occurrence of language mixing in the ludruk babad Jember play. The study results, the use of Madura, Java, Indonesia languages-which change and mix-that occurs consciously or unconsciously because of the interlocutor factors, message form, situation, topic. Mutual dialogue with different languages is known not to disrupt the storyline. In this case because the actors or performances are held in areas where the people speak Javanese, Madurese and Indonesian. The mixed language that occurs in this case is another form of oral-written Jember chronicle telling using a single language. The overall results can be concluded; (1) name of Jember is given by the character based on the condition of the area and the character's death. (2) Changing and mixing of languages occurs affected by the interlocutors, message form, topic, and situation in which the actor or the performance takes place in the midst of a multilingual society.
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Maulidan, Aldi Cahya, and Agus Mulyana. "Pagoejoeban Pasoendan 1913-1942." HEURISTIK: Jurnal Pendidikan Sejarah 4, no. 1 (March 28, 2024): 16–30. http://dx.doi.org/10.31258/hjps.4.1.16-30.
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The study was entitled "PAGOEJOEBAN PASOENDAN 1913-1942". The author takes the topic of Paguyuban Pasundan with the title above, because based on the results of the literature study that the author did, that there are still few works that discuss Paguyuban Pasundan, even though the role of Paguyuban Pasundan as an organization has a major impact on the Indonesian independence movement both nationally and West Java. The author sets out three formulations of the problem in this paper, namely, what is the history of the birth of the Pasundan Community? What is the ideology of Paguyuban Pasundan organization? How were the organizational activities of Paguyuban Pasundan in 1927-1942? The method used is a historical method consisting of four stages, namely: Heuristics, Criticism, Interpretation, Historiography, and is also assisted by using an interdisciplinary approach from the social sciences (especially from Sociology and Politics). The technique that the author uses is a literature study related to the theme that the author is studying. Based on the results of the literature study that the author conducted, that Paguyuban Pasundan was born becauseof disappointment with Budi Utomo's organization which prioritized the interests of Javanese and Madurese. So, because of these factors, an organization that accommodates Sundanese people was established, namely Paguyuban Pasundan. At the beginning of the establishment of the Paguyuban Pasundan organization moved for the benefit of the Sundanese people but turned into a national interest as evidenced by the period 1927-1942 establishing PPPKI, GAPI and active in the Volksraad. The Pasundan Guyuban movement covers the fields of Politics, Social, Economy, and Education.
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Indah Yanti, Putri, Bambang Yulianto, and Suhartono. "Studi Etnososiolinguistik Pada Pola Berbahasa Masyarakat Pendalungan di Roomo Pesisir, Gresik." Barista : Jurnal Kajian Bahasa dan Pariwisata 9, no. 02 (December 29, 2022): 1–13. http://dx.doi.org/10.34013/barista.v9i02.707.
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This article is a study that examines the linguistic code used by the immigrant community of the Tapal Kuda area of East Java, commonly known as the Pendalungan group (the result of acculturation of adult culture and Javanese culture who live and settle in coastal areas, in Roomo Pesisir Village, Gresik, along with the language patterns they produce when interacting with the local community This research is a qualitative research because it provides descriptive data in the form of written or spoken words of people and the behavior they produce that can be observed. The data collection techniques used are observation and interviews. Data analysis stage using ethnosociolinguistic techniques. This study resulted in three linguistic codes for immigrant communities in Roomo Pesisir, Gresik Regency with details: 1) Indonesian; 2) Javanese (ngoko and krama); 3) Madurese (rough) language and seven patterns of language choice in the daily interactions of the migrant community in Roomo Pesisir, Gresik Regency. The seven patterns of language choice are 1) everyday language in the family; 2) language at school/workplace; 3) talk to other immigrants from the same area; 4) Language at the time of the event (celebration, posyandu, vaccination, recitation, etc.); 5) language with parents; 6) language based on ethnicity; 7) Language according to social status (education/position). The seven language patterns are the result of friction from speakers who use three languages simultaneously.
Keywords: Language Code; Language Pattern; Madurese Language; Pendalungan Community
Abstrak
Artikel ini merupakan kajian yang mengkaji tentang kode kebahasaan yang digunakan oleh masyarakat pendatang daerah Tapal Kuda Jawa Timur yang biasa dikenal dengan kelompok Pendalungan (hasil akulturasi budaya dewasa dan budaya Jawa yang bertempat tinggal dan menetap di daerah pesisir, di Desa Roomo Pesisir, Gresik, beserta pola bahasa yang mereka hasilkan ketika berinteraksi dengan masyarakat setempat. Penelitian ini merupakan penelitian kualitatif karena memberikan data deskriptif berupa kata-kata tertulis atau lisan orang dan perilaku yang mereka hasilkan yang dapat diamati. Teknik pengumpulan data yang digunakan adalah observasi dan wawancara. Tahap analisis data menggunakan teknik etnososiolinguistik Penelitian ini menghasilkan tiga kode kebahasaan bagi masyarakat pendatang di Roomo Pesisir Kabupaten Gresik dengan rincian: 1) Bahasa Indonesia; 2) bahasa Jawa (ngoko dan krama); 3) Bahasa Madura (kasar) dan tujuh pola pilihan bahasa dalam interaksi sehari-hari komunitas pendatang di Roomo Pesisir, Kabupaten Gresik. Ketujuh pola pilihan bahasa tersebut adalah 1) bahasa sehari-hari dalam keluarga; 2) bahasa di sekolah/tempat kerja; 3) berbicara dengan imigran lain dari daerah yang sama; 4) Bahasa pada saat acara (perayaan, posyandu, vaksinasi, pengajian, dll); 5) bahasa dengan orang tua; 6) bahasa berdasarkan suku; 7) Bahasa menurut status sosial (pendidikan/jabatan). Ketujuh pola bahasa tersebut merupakan hasil gesekan dari penutur yang menggunakan tiga bahasa secara bersamaan pada tahun.
Kata Kunci: Kode Bahasa; Pola Bahasa; Bahasa Madura; Masyarakat Pendalungan
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Khotimah, Bain Khusnul, Fitri Agustina, Oktavia Rahayu Puspitarini, Husni, Devie Rosa Anamisa, Natasha Prayugo, and Aisyah Meta Sari Putri. "Random Search Hyperparameter Optimization for BPNN to Forecasting Cattle Population." E3S Web of Conferences 499 (2024): 01017. http://dx.doi.org/10.1051/e3sconf/202449901017.
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Backpropagation Neural Network (BPNN) is a suitable method for predicting the future. It has weaknesses, namely poor convergence speed and instability, requiring parameter tuning to overcome speed problems, and having a high bias. This research uses the Random Search hyperparameter technique to optimize BPNN to automatically select the number of hidden layers, learning rate, and momentum. The added accuracy of momentum will speed up the training process, produce predictions with better accuracy, and determine the best architectural model from a series of faster training processes with low bias. This research will predict the local Indonesian cattle population, which is widely developed by people in the eastern part, especially Madura, in 4 types of cattle: sono cattle, karapan cattle, mixed cattle, and breeder cattle. The results of BPNN hyperparameter measurements with the best model show that hyperparameter optimization did not experience overfitting and experienced an increase in accuracy of 2.5% compared to the Neural Network model without hyperparameter optimization. Based on the test results, the BPNN algorithm parameters with a data ratio of 70:30, the best architecture for backpropagation momentum is 6-6-1, with a learning rate of 0.002, momentum 0.3, which has an MSE during testing of 0.1176 on Karapan type Madurese cattle. Tests based on computing time measurements show that the BPNN hyperparameter algorithm stops at 490 iterations compared to regular BPNN. The research results show that the hidden layers, learning rate, and momentum if optimized simultaneously, have a significant influence in preventing overfitting, increasing accuracy, and having better execution times than without optimization.
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Dewi, Nindian Puspa, and Ubaidi Ubaidi. "POS Tagging Bahasa Madura dengan Menggunakan Algoritma Brill Tagger." Jurnal Teknologi Informasi dan Ilmu Komputer 7, no. 6 (December 2, 2020): 1121. http://dx.doi.org/10.25126/jtiik.2020722449.
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<p class="Abstrak">Bahasa Madura adalah bahasa daerah yang selain digunakan di Pulau Madura juga digunakan di daerah lainnya seperti di kota Jember, Pasuruan, dan Probolinggo. Sebagai bahasa daerah, Bahasa Madura mulai banyak ditinggalkan khususnya di kalangan anak muda. Beberapa penyebabnya adalah adanya rasa gengsi dan tingkat kesulitan untuk mempelajari Bahasa Madura yang memiliki ragam dialek dan tingkat bahasa. Berkurangnya penggunaan Bahasa Madura dapat mengakibatkan punahnya Bahasa Madura sebagai salah satu bahasa daerah yang ada di Indonesia. Oleh karena itu, perlu adanya usaha untuk mempertahankan dan memelihara Bahasa Madura. Salah satunya adalah dengan melakukan penelitian tentang Bahasa Madura dalam bidang <em>Natural Language Processing</em> sehingga kedepannya pembelajaran tentang Bahasa Madura dapat dilakukan melalui media digital. <em>Part Of Speech</em> (POS) <em>Tagging</em> adalah dasar penelitian <em>text processing</em>, sehingga perlu untuk dibuat aplikasi POS Tagging Bahasa Madura untuk digunakan pada penelitian <em>Natural Languange Processing </em>lainnya. Dalam penelitian ini, POS Tagging dibuat dengan menggunakan Algoritma Brill Tagger dengan menggunakan <em>corpus</em> yang berisi 10.535 kata Bahasa Madura. POS Tagging dengan Brill Tagger dapat memberikan kelas kata yang sesuai pada kata dengan menggunakan aturan leksikal dan kontekstual. Brill Tagger merupakan algoritma dengan tingkat akurasi yang paling baik saat diterapkan dalam Bahasa Inggris, Bahasa Indonesia dan beberapa bahasa lainnya. Dari serangkaian percobaan dengan beberapa perubahan nilai <em>threshold</em> tanpa memperhatikan OOV <em>(Out Of Vocabulary)</em><em>,</em> menunjukkan rata-rata akurasi mencapai lebih dari 80% dengan akurasi tertinggi mencapai 86.67% dan untuk pengujian dengan memperhatikan OOV mencapai rata-rata akurasi 67.74%. Jadi dapat disimpulkan bahwa Brill Tagger dapat digunakan untuk Bahasa Madura dengan tingkat akurasi yang baik.</p><p class="Abstrak"> </p><p class="Judul2"><strong><em>Abstract</em> </strong></p><p class="Judul2"><em>Bahasa Madura</em><em> is regional language which is not only used on Madura Island but is also used in other areas such as in several regions in Jember, Pasuruan,</em><em> and</em><em> Probolinggo. </em><em>Today</em><em>, </em><em>Bahasa Madura</em><em> began to be abandoned, especially among young people. One reason is </em><em>sense of pride and</em><em> also quite difficult to learn </em><em>Bahasa Madura </em><em>because it has a variety of dialects and language levels. The reduced use of </em><em>Bahasa Madura</em><em> can lead to the extinction of </em><em>Bahasa Madura</em><em> as one of the regional languages in Indonesia</em><em>. </em><em>Therefore, there needs to be an effort to maintain Madurese Language. One of them is by conducting research on Madurese Language in the field of Natural Language Processing so that in the future learning about Madurese can be done through digital media.</em><em> </em><em>Part of Speech (POS) Tagging is the basis of text processing research, so the Madura Language POS Tagging application needs to be made for use in other Natural Language Processing research.</em><em> </em><em>This study uses Brill Tagger </em><em>by using a corpus containing 10,535 words</em><em>. POS </em><em>Tagging with Brill Tagger Algorithm </em><em>can provide</em><em> the </em><em>appropriate word class to word</em><em> using lexical and contextual rule</em><em>.</em><em> </em><em>The reason for using Brill Tagger is because it is the algorithm that has the best accuracy when implemented in English, Indonesian and several other languages.</em><em> </em><em>The experimental results with Brill Tagger show that the average accuracy</em><em> without OOV</em><em> (Out Of Vocabulary) obtained is 86.6% with the highest accuracy of 86.94% and the average accuracy for OOV words reached 67.22%. So it can be concluded that the Brill Tagger Algorithm can also be used for Bahasa Madura with a good degree of accuracy.</em></p>
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Muqit, Abdul, Sueb, Intama Jemy Polii, Ahmad Aris Mundir Sutaji, Nurhayati, and Aly Imron. "Intercultural Communication of "Tanduk Majang" Song for the Madurese People." European Journal of Fine and Visual Arts 1, no. 3 (August 29, 2023): 11–16. http://dx.doi.org/10.24018/ejart.2023.1.3.16.
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This study examines the intercultural communication of the Madurese people through the song "Tanduk Majang." The song reflects the characteristics of a popular tribe in Indonesia, the Madura tribe. The data were taken from the well-known folk song entitled "Tanduk Majang." The data are in the form of words, phrases, and sentences. This research employed a descriptive qualitative approach proposed by Hubberman, Mail, and Saldana. The results of this study show that the song communicates the characteristics of the Madurese people. They are represented as friendly people, resourceful, and able to overcome every challenge they face. They are also energetic, happy, incredibly resilient and optimistic. It is concluded that the song can become a medium of communication, representing certain identifications to be shared with others. This study implies that folk songs may function as a resourceful medium to maintain cohesive relations among tribes in a country like Indonesia.
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Wekke, Ismail Suardi, Suyatno Ladiqi, and Reevany Bustami. "BUGIS AND MADURA MIGRATION IN NUSANTARA: Religiosity, Harmony, and Identity from Eastern Indonesia." ULUL ALBAB Jurnal Studi Islam 20, no. 1 (June 25, 2019): 1–24. http://dx.doi.org/10.18860/ua.v20i1.4902.
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The Buginese and Madurese are well known as fierce sailors and are open-hearted ethnics in Indonesia. It seems that they have their typical characters and identities compared to the other ethnics in Indonesia. Their characters and identities become part of their life, including in economic, social customs or even when they immigrated to a new place. This phenomenology study tried to explain the behavior of Buginese and the people of Madurese who immigrated to Papua. The study also would seek to explore beyond migration of the Bugis and Madurese in Papua. This article was conducted in Papua to assess the patterns of migration and community interaction of Bugis and Madurese with other communities. The study findings revealed that Buginese and Madurese seem similar among others in terms of economic activity, mastery in the field of politics, and social role in the community. Besides, with their capacity, it has a role in religious activities which they always carry out in their environment. By not making it as a mission of deployment religious activities, but rather only to defend their religious understanding in a way that it would be limited just to the internal environment. It seems both the Buginese and Madurese firmly have a connection to the Islamic identity factors that are part of their religious expression.
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Wisnu, Dinna. "Forgotten People: Poverty, Risk and Social Security in Indonesia; The Case of the Madurese." Bulletin of Indonesian Economic Studies 51, no. 2 (May 4, 2015): 310–12. http://dx.doi.org/10.1080/00074918.2015.1061923.
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Shobiroh, Nur Baiti Inas, Niken Dia Agustin, Dhinar Mawanti Sauca, Rasendriya Ahmada Maheswara, and Riza Oktavia Umami. "The Relevance of Carok and Settong Dara from a Historical Perspective to Reduce Madura’s Negative Stigma." Soshum: Jurnal Sosial dan Humaniora 13, no. 1 (May 29, 2023): 54–62. http://dx.doi.org/10.31940/soshum.v13i1.54-62.
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Madura is an area in East Java that has a negative stigma from the wider community. This is inseparable from the existence of Carok as a last resort to solve problems for the Madurese people. It is necessary to reconstruct through historiography to reduce the negative stigma. In some previous studies, it examined Carok which was reviewed from the law in Indonesia and the history of the Madurese people to the character of the Madurese people. However, the research has not explained the history of the conflict, especially Carok in Madura. Therefore, researchers use historical methods to explore Carok 's history in detail to know the development of Carok and its relevance to Settong Dara, the values of Carok, and Carok 's understanding of efforts with Settong Dara to reduce negative stigma in Madurese society. The research results obtained are that Carok was known during the Dutch colonial period. At that time, dutch people were moved to challenge the Dutch after the death of Sakera. However, the Dutch fought to make the image of celurit and Madura ugly. Before committing Carok, the two sides in the dispute must first meet the requirements. In the present time, this requirement has been ignored by some people, causing a shift in the meaning of Carok which causes a negative stigma. If examined further, various values in Carok will be known.
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Shalati, Syadza Fildzah, Hikmah Widiatun Nisa, and Ajeng Aulia Salsabila W. "The Madurese Wedding Traditions (Case Study in Sumberejo Jember)." El-Usrah: Jurnal Hukum Keluarga 6, no. 1 (September 26, 2023): 17. http://dx.doi.org/10.22373/ujhk.v6i1.16086.
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Marriage traditions are long-standing customs of the union of two individuals that have been passed down through the generations. Each region has its own characteristics and variations of this wedding custom, including the Madurese. The Madurese is an ethnic group with a substantial population in Indonesia, numbering around 7 million people. They originate from Madura Island and the neighboring islands of Gili Raja, Sapudi, Raas, and Kangean. Sumberejo Jember Village is one of the Madurese-inhabited areas. The majority of Madurese adhere to Islam. Sumberejo Village is located within the Ambulu District. Ambulu sub-district is one of the sub-districts located on the southern edge of Jember Regency, 31 kilometers away from the district capital. This study aims to investigate the phenomenon, the influence of the Madurese marriage tradition, and the Islamic legal perspective on marriage. This study employs a qualitative approach and case study research design. The findings of this investigation indicate that: (1) the Madurese wedding tradition exists in Sumberejo Jember. The Madurese wedding tradition in Sumberjo Jember has three positive effects and two negative effects. (3) According to Islam, marriage is among the greatest acts of worship.
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Suprayitno, Emdat, Rendi Editya Darmawan, and Nailiy Huzaimah. "KNOWLEDGE, ATTITUDE AND BEHAVIOR FOR USING MASKS AND HAND WASHING DURING PANDEMIC COVID-19." INTERNATIONAL JOURNAL OF NURSING AND MIDWIFERY SCIENCE (IJNMS) 5, no. 3 (January 13, 2022): 218–25. http://dx.doi.org/10.29082/ijnms/2021/vol5/iss3/363.
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Corona Virus Disease-19 or Covid-19 is becoming a pandemic, a global health threat, and a public health emergency that is of international concern, especially in Indonesia. Knowledge, attitude, and preventive measures are important in breaking the chain of COVID-19 transmission. The purpose of the research is to know the knowledge, attitudes, and behavior of Madurese in using masks and handwashing in preventing COVID-19 transmission. This research is a descriptive type, with a cross-sectional survey approach in Madura people in Indonesia. Data collection was conducted using an online questionnaire. The number of people who responded to questions was 282 people. Data is descriptively analyzed by calculating frequency, percentage, and cross-tabulation. Data analysis was performed with a univariate analysis.The results of the study obtained the level of knowledge of Madurese towards the use of masks and handwashing in the prevention of COVID-19 transmission which is 97.2% as much as 271 respondents with good category, attitude 99.6 as many as 281 respondents with positive category, behavior 76% as many as 214 respondents with a good category. It can be concluded that the knowledge, attitudes, and behaviors of madurese in using masks and handwashing in preventing COVID-19 transmission fall into the good category.
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Sopanah, Ana, Harnovinsah Harnovinsah, and Riza Bahtiar Sulistyan. "Madura Indigenous Communities' Local Knowledge in the Participating Planning and Budgeting Process." Jurnal Ilmiah Akuntansi dan Bisnis 18, no. 1 (January 31, 2023): 163. http://dx.doi.org/10.24843/jiab.2023.v18.i01.p11.
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This study aims to reveal how the Madura indigenous communities' local wisdom is in the process of participatory planning and budgeting and determines the model of local community wisdom in the process of participatory planning and budgeting as a whole. This study uses a qualitative ethnomethodological approach with a constructivist paradigm. The study results show that formal deliberations, namely development planning deliberations in general, are almost the same as in other regions in Indonesia. However, in the Madurese indigenous people, there are differences from most other regions in Indonesia, namely that apart from carrying out development planning deliberations, they actually carry out informal deliberations, namely community meetings. Moreover, the implementation of participatory budgeting, which is proven elsewhere, is not proven in the Madurese indigenous people who use community consultations as an initial stage in formulating community needs by providing aspirations in order to achieve local goals.
Keywords: local wisdom, participatory budgeting, planning processes
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Rifa'i, Mohammad. "PPERCEPTION OF MADURA DA’I ABOUT EARLY MATCH (Phenomenology Study in Madura, Indonesia)." Islamijah: Journal of Islamic Social Sciences 4, no. 3 (March 30, 2024): 171. http://dx.doi.org/10.30821/islamijah.v4i3.14440.
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<p>Madurese people are known as people who have a habit of pairing children at an early age, and some are even toddlers or babies still in the womb who have been booked for amatch. Early match in Madura is one of the causes of early marriage, and then it causes of school dropouts. This needs attention from influential person in the people, one of is Da'i. The da’ipercetion of these social realities are important so that they can provide understanding to the Madurese people about the early match well.</p><p>This study aims to know: 1) perception of Madura da’i about early match, and 2) typology of Madura da’i on early match. To achieve these objectives, the author uses qualitative-field methods by collecting data through observation, interviews and documentation. While for data analysis, the author uses the phenomenology theory.</p>The result of this study: Madura da’i perceive about early match as <em>i'tikad </em>(effort) that is an effort of parents who need to protect and worry to their children. Madura da’i also perceive that early match in Madura contains values of Islam; those are: (a) minimizing of approaching <em>zina</em>, (b) inviting to follow <em>sunnah</em>, and (c) inviting to keep the family relationship. Beside that, there are two typologies of Madura da’i about early match; first type is da’i who agrees to early match; second type is da’i who disagrees to early match.