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"ABSTRAKSkripsi ini membahas persebaran bahasa Sunda di wilayah Badui Dalam dan Badui Luar. Pengumpulan data dilakukan dengan metode pupuan lapangan dan wawancara dengan empat belas informan di empat belas titik pengamatan. Data diolah menggunakan teknik penghitungan dialektometri dan pembuatan berkas isoglos. Hasil penelitian ini menunjukkan bahwa situasi kebahasaan di wilayah Badui Dalam dan Badui Luar tidak menunjukkan adanya perbedaan bahasa atau dialek, melainkan hanya perbedaan wicara. Meski begitu, ada sumber-sumber yang menyebutkan bahwa masyarakat adat di wilayah Badui Dalam dan Badui Luar menggunakan bahasa yang berbeda karena wilayah yang terpisah. Selain itu, terdapat variasi bahasa yang cukup tinggi pada kosakata budaya dasar. Hal itu disebabkan oleh adanya undak usuk atau tingkatan bahasa yang terdapat di wilayah Badui Dalam dan Badui Luar. Adapun kosakata-kosakata arkais dalam bahasa Sunda ditemukan di wilayah Badui Dalam dan Badui Luar.

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ABSTRACT<>br>This thesis discusses the distribution of Sundanese language at Inner Badui and Outer Badui. Data was gathered by doing a survey on the field and interviewing fourteen informants in fourteen observation points. The data was processed by doing dialectometry calculation and making isoglos files. Results of this study show that the language situation at Inner Badui and Outer Badui do not represent any language nor dialect differences, but the difference of pronunciations instead. Even so, there are some sayings about Badui society at Inner Badui and Outer Badui are using a different kind of language just because they were separated. Moreover, the language variation on cultural vocabulary is quite high. That happened because of the level of language that occurs at Inner Badui and Outer Badui. There are also some Sundanese archaic words found at Inner Badui and Outer Badui."

"Indonesia merupakan negara yang kaya dengan bahasa daerah. Banyaknya jumlah bahasa di Indonesia terlihat dari jumlah bahasa yang dikemukakan oleh Badan Pusat Data dan Statistik dan Glottolog. Menurut Badan Pusat Data dan Statistik, bahasa yang ada di Indonesia berjumlah 750 bahasa. Sementara itu, menurut Glottolog, bahasa yang ada di Indonesia berjumlah sebanyak 763 bahasa. Namun, dari banyaknya bahasa yang ada di Indonesia masih belum banyak dilakukan pemetaan bahasa untuk mengetahui berbagai variasi bahasa di setiap daerah seperti di Kotamadya Sukabumi. Oleh karena itu, penelitian mengenai variasi bahasa yang ada di Kotamadya Sukabumi perlu untuk dilakukan. Dalam proses pengumpulan data, penelitian ini menggunakan metode pupuan lapangan, sedangkan dalam proses pengolahan data digunakan metode kualitatif dan kuantitatif. Adapun dalam penelitian ini, data penelitian diambil dari hasil wawancara kepada tujuh orang informan di setiap kecamatan yang ada di Kotamadya Sukabumi. Data tersebut terdiri atas 200 kosakata Morris Swadesh, 11 kosakata bidang ganti, sapaan, dan acuan, dan 25 kosakata kekerabatan. Kemudian, data tersebut divisualisasikan dengan peta lambing dan diberikan garis isogloss dan isofon guna mengatahui jarak bahasa antartitik penelitian. Garis isogloss tersebut kemudian disatukan dalam berkas isoglos berdasarkan dengan kelompok kosakatanya. Selanjutnya, dilakukan penghitungan dialektometri dan hasil penghitungannya diubah menjadi jaring laba-laba. Hasil temuan dalam penelitian ini menunjukkan bahwa bahasa Sunda di Kotamadya Sukabumi adalah bahasa Sunda Loma. Tidak ditemukan bahasa lain selain bahasa Sunda di Kotamadya Sukabumi. Selain itu, tidak ditemukan perbedaan penggunaan bahasa Sunda antara laki-laki dan perempuan di Kotamadya Sukabumi.

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Indonesia is a country that is rich in regional languages. The large number of languages in Indonesia can be seen from the number of languages stated by the Central Data and Statistics Agency and Glottologist. According to the Central Bureau of Data and Statistics, there are 750 languages in Indonesia. Meanwhile, according to Glottologist, there are 763 languages in Indonesia. However, of the many languages in Indonesia, language mapping has not been carried out to find out the various language variations in each region, such as in the Municipality of Sukabumi. Therefore, research on language variations in Sukabumi Municipality needs to be carried out. In the data collection process, this study used the field training method, while in the data processing used qualitative and quantitative methods. As for this study, the research data was taken from the results of interviews with seven informants in each sub-district in the Municipality of Sukabumi. The data consists of 200 Morris Swadesh vocabularies, 11 vocabularies of pronouns, greetings, and references, and 25 kinship vocabularies. Then, the data is visualized with a symbol map and isogloss and isophone lines are given to determine the language distance between research points. The isogloss lines are then put together in isogloss files according to the vocabulary groups. Next, dialectometric calculations are performed and the calculation results are converted into spider webs. The findings in this study indicate that Sundanese in Sukabumi Municipality is Loma Sundanese. There are no other languages other than Sundanese in Sukabumi Municipality. In addition, there was no difference in the use of Sundanese between men and women in Sukabumi Municipality."

"Skripsi ini menjelaskan tentang kasus penyerobotan lahan suku Badui di Banten, Jawa Barat. Masyarakat Badui merupakan salah satu masyarakat lokal atau masyarakat hutan di Indonesia. Wilayah Badui terbadi dalam 4 wilayah yaitu hutan larangan, wilayah Badui DaIam, wilayah Badui Luar dan wilayah pembatas antara wilayah suku Badui dengan wilayah luar Badui yang disebut Tanah Dangka. Masyarakat Badui sangat menggantungkan hidup pada hutan baik sebagai sumber ekonomi maupun sebagai sumber ritual. Kasus penyerobotan lahan Badui dimulai pada tahun 1953. Tahun 1957 penyerobotan lahan dilakukan oleh penduduk desa Sobang, Ialu pada tahun 1958, 1978 dan 1980-an dilakukan oleh penduduk desa Karangcombong. Kasus lain yaitu dengan penduduk desa Karangnunggal pada tahun 1968 dan 1969. Secara geografis, penyerobotan lahan Badui terjadi di bagian Timur dan Barat - Selatan. Reaksi masyarakat Badui terhadap masalah penyerobotan lahan hutan itu sangat cepat yaitu dengan langsung mengadukan kepada pemerintah pusat dan presiden sebagai penguasa tertinggi di Indonesia. Usaha masyarakat Badui kepada pemerintah berhasil, pemerintah mengeluarkan beberapa kebijakan melalui Gubernur Kepala Daerah Tingkat I Jawa Barat pada tahun 1968 yaitu menetapkan wilayah Badui."

"ABSTRAKDalam jurnal ini membahas mengenai kehidupan suku badui yang tersebar di Semenanjung Arab diantaranyamengenai pola hidup, cara bertahan untuk hidup, hubungan sosial dengan masyarakat lain hingga cara merekamembuat tenda yang berpindah-pindah. Suku badui merupakan suku asli keturunan Arab yang hidup bersamadengan masyarakat lain dengan kondisi geografis yang cukup ekstrim yang akan membentuk pola kehidupanmenjadi nomaden. Suku badui memiliki dua karakteristik yaitu orang-orang desa atau badui yang nomaden danmasyarakat perkotaan, kondisi geografis yang begitu keras akan berperan penting dalam membentuk caraberorganisasi, cara bersosialisasi dan solidaritas yang dimiliki. Berinteraksi dengan masyarakat sekitar danmasyarakat suku badui yang semakin sedikit karena adanya modernisasi. Metode yang digunakan berupakulitatif seperti studi pustaka dari buku-buku, jurnal dan beberapa artikel ilmiah.

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ABSTRACTIn this paper discusses the Bedouin tribe lives scattered in the Arabian Peninsula including the patterns of life,how to survive for life, social relationships with other people to their way of making a tent on the move. Bedouintribes is a native tribe of Arab descent who live together with other people with the geographical conditions arequite extreme which will form the pattern into a nomadic life. Bedouin tribe has two characteristics, namely thevillagers or Bedouins were nomadic and urban communities, harsh geographical conditions will play animportant role in shaping the organization, how to be social and solidarity owned. Interacting with the localcommunity and society Baduy tribe which is getting little for their modernization. The method used is qualitativeas literature from books, journals and several scientific articles."

"Artikel ini membahas sejarah dan proses Islamisasi  pada masyarakat Badui, khususnya di kampung Sukamaju Kecamatan Leuwidamar Kabupaten Lebak-Banten. Penelitian ini menjelaskan bagaimana masuknya Islam di Badui, proses dakwah Islam di kampung Sukamaju, dan tokoh dai yang melakukan Islamisasi di kampung Sukamaju. Metode yang digunakan dalam penelitian ini yaitu metode kualitatif dengan studi pustaka dan penelitian lapangan. Teknik pengumpulan data lapangan  melalui wawancara, observasi dan partisipasi, untuk memperoleh gambaran masyarakat Muslim Badui. Hasil dari penelitian ini ditemukan bahwa masuknya Islam di Badui terjadi pada masa Sultan Maulana Hasanuddin pada abad ke-16. Masuknya Islam di kampung Sukamaju disebarkan oleh K.H Zainuddin Amir. Proses dakwah Islam yang dilakukan oleh K.H. Zainuddin Amir yaitu melalui kegiatan pengajian rutin yang diadakan pada setiap malam jumat dan jumat pagi dihadiri oleh bapak-bapak, ibu-ibu dan anak-anak. Khusus untuk mualaf Baduy diadakan pada malam jumat di kediaman K.H. Zainuddin Amir. Proses dakwah yang dilakukan yaitu dengan pemberian materi tentang keagamaan, mulai dari tata cara berwudu, salat, hafalan surat-surat pendek, kemudian diberikan pengetahuan tentang hukum Islam, pembinaan lingkungan dan pola hidup sehat.

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This article discusses the history and process of Islamization in Badui communities, spesifically in Sukamaju, Leuwidamar, Lebak-Banten. This research explains how the start of Islam in Badui, the process of Islamic dakwah in the village of Sukamaju, and figures of the dai who carried out Islamization in Sukamaju. The method used in this study is a qualitative method with literature study and field research. The results of this study found that the start of Islam in Badui occurred in the era of Sultan Maulana Hasanuddin in the 16th century. The start of Islam in Sukamaju was spread by K.H. Zainuddin Amir. The process of Islamic dakwah carried out by K.H. Zainuddin Amir through routine activities which are held on Thursday night and Friday morning. These activities are attended by adults and children. Especially for Badui mualaf there is a regular recitation on Thursday night at the K.H residence. Zainuddin Amir. The process of dakwah is carried out by giving lecture of religion, including the procedures for wudu, salat, reading the holy quran, given knowledge about Islamic law, and development of environment and healthy lifestyle."

"Jurnal ini membahas tentang gaya hidup masyarakat Badui Sinai Mesir, antara lain mengenai pola organisasi, nilai-nilai sosial dan hubungan sosial mereka dengan kelompok masyarakat lainnya. Sebagaimana pengertian masyarakat Badui pada umumnya, masyarakat Badui Sinai merupakan masyarakat keturunan Arab yang hidup bersama di wilayah Semenanjung Sinai Mesir dengan kondisi geografisnya yang ekstrim dan menerapkan pola kehidupan nomaden dan semi-nomaden. Kondisi lingkungan hidup mereka yang keras tersebut nantinya berperan penting dalam membentuk pola organisasi sosial dan nilai-nilai sosial mereka, seperti sikap keberanian, kegigihan dan solidaritasnya. Seorang syekh atau amir berperan penting dalam mengoordinasi masyarakat Badui yang tinggal di lingkungan yang keras tersebut. Tanpa adanya seorang pemimpin, hidup di wilayah padang pasir akan terasa sulit. Seiring berkembangnya zaman, gaya hidup masyarakat Badui tersebut mulai ditinggalkan. Salah satu faktornya yaitu pembangunan peradaban modern. Akan tetapi, kini masyarakat Badui Sinai masih dihadapkan dengan kondisi yang sulit. Mereka belum merasakan sepenuhnya hasil dari pembangunan peradaban tersebut. Penulisan jurnal ini menggunakan metodologi penelitian kualitatif-deskriptif dengan teknik penelitian kajian pustaka.

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This journal article discusses Bedouin of Sinai in Egypt and its lifestyle, which are the organization pattern, social values and the social relationship with other communities. Bedouin of Sinai are Arabian descent of nomads and semi-nomads who live together in Egypt?s Sinai Peninsula with its extreme geographical condition. The harsh condition has an important role in shaping the organization pattern and their social values, such as bravery, persistence and solidarity. A syekh or an amir takes a siginificant role in coordinating the Bedouin people, whose life in that desert will not be easy without the existence of a leader. As time goes by, this kind of lifestyle is no longer adopted due to the development of modern civilization. However, Bedouin of Sinai ironically do not feel the beneficial impacts of the civilization development and still struggle with various difficult conditions. This journal uses a qualitative-descriptive method in conducting the textual analysis."

"[ ABSTRAKDalam jurnal ini membahas tentang aktivitas tenun dan kahwa suku Badui Arab di Oman. Jurnal ini membahas tentang tradisi tenun, tradisi kahwa, pasar terbuka di Ibra, tenun di Jabal Akhdar dan pariwisata Wahiba Sands di Oman. Aktivitas tenun dan kahwa telah melekat dalam diri suku badui dan diwariskan oleh generasi mereka. Metode yang digunakan berupa kualitatif seperti studi pustaka dari buku-buku, jurnal, dan observasi melalui video di internet. Hasil dari penelitian menunjukkan bahwa tradisi tenun dengan menggunakan bahan utama wol yang terbuat dari hewan ternak di masa lalu dan diganti dengan benang sintetis, tenun merupakan mata pencaharian perempuan suku Badui Arab, kahwa merupakan sajian minuman yang menjadi simbol keramahan suku Badui Arab, pasar terbuka di Ibra menjual produk-produk tenun suku Badui Arab, tenun Jabal Akhdar yang khusus di jual kepada wisatawan, dan pariwisata Wahiba Sands memberikan pemandangan kehidupan suku Badui Arab. Aktivitas tenun dan kahwa berlangsung hingga saat ini dan menjadi objek parawisata di Oman.

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ABSTRACT

In this paper discusses the activity of weaving and coffee Bedouins in Oman. This paper discusses the tradition of weaving, the tradition of coffee, the Women’s souk at Ibra, the weaving in Jabal Akhdar and the tourism Wahiba Sands in Oman. The activity of weaving and coffee has been inherent in the Bedouin tribes and inherited for their generation. The methodology used in the form of qualitative methods such as literature on the books, journals, and observations of the video on the internet. The results of the research showed that the tradition of weaving by using the main ingredient wool made from cattle in the past and replaced with synthetic yarn, weaving is the livelihood of women’s Bedouin tribe, coffee was serving drinks that became a symbol friendliness of Bedouin tribes, the Women’s souk at Ibra sells products weaving of Bedouin tribes, weaving from Jabal Akhdar specialized in sold to tourists, and tourism in Wahiba Sands provides a view of the lives of Bedouin tribes. The activity of weaving and coffee lasted until today and become tourism object in Oman.;In this paper discusses the activity of weaving and coffee Bedouins in Oman. This paper discusses the tradition of weaving, the tradition of coffee, the Women’s souk at Ibra, the weaving in Jabal Akhdar and the tourism Wahiba Sands in Oman. The activity of weaving and coffee has been inherent in the Bedouin tribes and inherited for their generation. The methodology used in the form of qualitative methods such as literature on the books, journals, and observations of the video on the internet. The results of the research showed that the tradition of weaving by using the main ingredient wool made from cattle in the past and replaced with synthetic yarn, weaving is the livelihood of women’s Bedouin tribe, coffee was serving drinks that became a symbol friendliness of Bedouin tribes, the Women’s souk at Ibra sells products weaving of Bedouin tribes, weaving from Jabal Akhdar specialized in sold to tourists, and tourism in Wahiba Sands provides a view of the lives of Bedouin tribes. The activity of weaving and coffee lasted until today and become tourism object in Oman.;In this paper discusses the activity of weaving and coffee Bedouins in Oman. This paper discusses the tradition of weaving, the tradition of coffee, the Women’s souk at Ibra, the weaving in Jabal Akhdar and the tourism Wahiba Sands in Oman. The activity of weaving and coffee has been inherent in the Bedouin tribes and inherited for their generation. The methodology used in the form of qualitative methods such as literature on the books, journals, and observations of the video on the internet. The results of the research showed that the tradition of weaving by using the main ingredient wool made from cattle in the past and replaced with synthetic yarn, weaving is the livelihood of women’s Bedouin tribe, coffee was serving drinks that became a symbol friendliness of Bedouin tribes, the Women’s souk at Ibra sells products weaving of Bedouin tribes, weaving from Jabal Akhdar specialized in sold to tourists, and tourism in Wahiba Sands provides a view of the lives of Bedouin tribes. The activity of weaving and coffee lasted until today and become tourism object in Oman.;In this paper discusses the activity of weaving and coffee Bedouins in Oman. This paper discusses the tradition of weaving, the tradition of coffee, the Women’s souk at Ibra, the weaving in Jabal Akhdar and the tourism Wahiba Sands in Oman. The activity of weaving and coffee has been inherent in the Bedouin tribes and inherited for their generation. The methodology used in the form of qualitative methods such as literature on the books, journals, and observations of the video on the internet. The results of the research showed that the tradition of weaving by using the main ingredient wool made from cattle in the past and replaced with synthetic yarn, weaving is the livelihood of women’s Bedouin tribe, coffee was serving drinks that became a symbol friendliness of Bedouin tribes, the Women’s souk at Ibra sells products weaving of Bedouin tribes, weaving from Jabal Akhdar specialized in sold to tourists, and tourism in Wahiba Sands provides a view of the lives of Bedouin tribes. The activity of weaving and coffee lasted until today and become tourism object in Oman.;In this paper discusses the activity of weaving and coffee Bedouins in Oman. This paper discusses the tradition of weaving, the tradition of coffee, the Women’s souk at Ibra, the weaving in Jabal Akhdar and the tourism Wahiba Sands in Oman. The activity of weaving and coffee has been inherent in the Bedouin tribes and inherited for their generation. The methodology used in the form of qualitative methods such as literature on the books, journals, and observations of the video on the internet. The results of the research showed that the tradition of weaving by using the main ingredient wool made from cattle in the past and replaced with synthetic yarn, weaving is the livelihood of women’s Bedouin tribe, coffee was serving drinks that became a symbol friendliness of Bedouin tribes, the Women’s souk at Ibra sells products weaving of Bedouin tribes, weaving from Jabal Akhdar specialized in sold to tourists, and tourism in Wahiba Sands provides a view of the lives of Bedouin tribes. The activity of weaving and coffee lasted until today and become tourism object in Oman., In this paper discusses the activity of weaving and coffee Bedouins in Oman. This paper discusses the tradition of weaving, the tradition of coffee, the Women’s souk at Ibra, the weaving in Jabal Akhdar and the tourism Wahiba Sands in Oman. The activity of weaving and coffee has been inherent in the Bedouin tribes and inherited for their generation. The methodology used in the form of qualitative methods such as literature on the books, journals, and observations of the video on the internet. The results of the research showed that the tradition of weaving by using the main ingredient wool made from cattle in the past and replaced with synthetic yarn, weaving is the livelihood of women’s Bedouin tribe, coffee was serving drinks that became a symbol friendliness of Bedouin tribes, the Women’s souk at Ibra sells products weaving of Bedouin tribes, weaving from Jabal Akhdar specialized in sold to tourists, and tourism in Wahiba Sands provides a view of the lives of Bedouin tribes. The activity of weaving and coffee lasted until today and become tourism object in Oman.]"