Hasil Pencarian  ::  Simpan CSV :: Kembali

"This paper examines some significant elements of the pig story (tiboi sakkoko). This tale contains crucial information about the collective identity, ancestors and historical events affecting particular Mentawai kin-groups. As families do not preserve their culture and traditions in written form, storytellers of kin-groups have narrated the pig story from generation to generation so as to preserve it carefully. In the course of time, storytellers establish particular ways of telling their stories so as to remember the content and plot of the stories easily. Through the pig story, members of kin groups also recollect their ancestral place of origin and plots of ancestral lands. The role of human memory is indispensable to recalling all these important elements. Therefore, this paper analyses memories of the past of different family generations. To achieve its aims, this paper also evaluates the roles of family stories in the culture and traditions of Mentawai society."

"This paper examines some significant elements of the pig story (tiboi sakkoko). This tale contains crucial information about the collective identity, ancestors and historical events affecting particular Mentawai kin-groups. As families do not preserve their culture and traditions in written form, storytellers of kin-groups have narrated the pig story from generation to generation so as to preserve it carefully. In the course of time, storytellers establish particular ways of telling their stories so as to remember the content and plot of the stories easily. Through the pig story, members of kin groups also recollect their ancestral place of origin and plots of ancestral lands. The role of human memory is indispensable to recalling all these important elements. Therefore, this paper analyses memories of the past of different family generations. To achieve its aims, this paper also evaluates the roles of family stories in the culture and traditions of Mentawai society."

"This paper examines the ways in which God the Creator, the High God, is described in Toba Batak folk-tales. The sources for this investigation are stories recorded in pre-colonial (around 1850), colonial and post-colonial times (up to 2014). In different stories the High God can appear under various names, forms and gender, and resides in various places never inhabited by humans. Unlike a Deus otiosus, the Toba Batak High God is not "inactive" after creation,but continues to be involved in the life of mankind through local or supra-local manifestations. Although he rules the realm of death, he is nevertheless regarded as the source of life, fertility, health and prosperity. There are also stories about manifestations of God in which he shares the experience of suffering with human beings. The main Toba Batak community rituals in pre-colonial times were addressed to a manifestation of the High God."

"Topeng Betawi sebagai tradisi lisan terus tumbuh dan mengalami pembaharuan di tengah modernisasi yang melingkupinya. Bertahannya Topeng Betawi menunjukkan bahwa kebudayaan bukan sesuatu yang kaku dan statis. Salah satu upaya yang dilakukan oleh kelompok Topeng Betawi Margasari Kacrit Putra untuk berhadapan dengan modernisasi dan perubahan di sekitaranya, yaitu dengan cara menyesuaikan struktur pertunjukannya dengan irama kehidupan yang semakin cepat. Melalui kajian metode transmisi, tampak ada seperangkat strategi yang diakukan untuk memelihara kelangsungan tradisinya. Topeng Betawi sebagai suatu pertunjukan yang mempunyai aspek teater dengan unsur hiburan dan ritual dengan unsur kemanjuran di dalamnya, diwujudkan melalui struktur pertunjukan yang digarap melalui strategi yang dimiliki, yaitu dengan dihadirkan elemen yang tetap dan elemen longgar.

---

Topeng Betawi as an oral tradition continues to grow and innovate in the midst of modernization that surrounds it. The persistence of Topeng Betawi shows that culture is not rigid and static. An attempt made by Topeng Betawi Margasari Kacrit Putra Group to cope with modernization and change, is by adjusting the structure of the performance with the rapid rhythm of life. A study of the method of transmission shows there is a set of strategies used to preserve the tradition. Topeng Betawi as a performance that contains a theater aspect with the element of entertainment, and ritual aspect with the element of efficacy in it, is actualized through the structure of the performance that is brought out through those strategies, by featuring fixed elements as well as changeable elements."

"Penelitian ini bertujuan untuk mengidentifikasi unsur-unsur dalam tradisi lisan seni pertunjukan randai Minangkabau, kegiatan preservasi pengetahuan yang telah dilakukan, kendala dalam proses preservasi pengetahuan, serta langkah-langkah yang bisa dilakukan dalam rangka mempreservasi pengetahuan yang terdapat dalam tradisi lisan seni pertunjukan randai Minangkabau. Metode yang digunakan adalah metode penelitian dengan pendekatan kualitatif dan pengumpulan data melalui metode wawancara dan analisis dokumen. Hasil dari penelitian ini menyimpulkan bahwa randai merupakan kesenian tradisi masyarakat yang dibangun dari tiga komponen penting, yakni silek, kaba, dan dendang atau gurindam. Setiap unsur saling menunjang guna membangun fungsi utama randai sebagai representasi dan media komunikasi adat serta sebagai identitas budaya masyarakat Minangkabau. Perkembangannya, tradisi bakaba babarito masyarakat Minangkabau mempercepat proses sosialisasi dan transfer randai beserta pengetahuan di dalamnya. Akan tetapi hal tersebut pun menjadi kendala dan penghambat terjaganya originalitas dari kesenian randai itu sendiri. Kegiatan preservasi yang sudah dilakukan pada umumnya berupa kegiatan sosialisasi dalam bentuk interaksi tatap muka langsung serta proses imitasi. Eksternalisasi berupa pendokumentasian tradisi sudah mulai dilakukan, akan tetapi belum pada tataran analisa, kemas ulang, serta transfer pengetahuan sehingga sebagian besar pengetahuan tersebut hanya tersimpan di lembaga pemerintah seperti Dinas Pariwisata. Minimnya kebijakan sehubungan dengan penggunaan bahasa Minangkabau di lingkungan pendidikan formal serta kebijakan yang menghidupkan kembali fungsi surau sebagai media pendidikan informal masyarakat menjadi pemicu lain hilangnya pengetahuan randai dalam masyarakat. Oleh karena itu sangat disarankan peran serta seluruh lapisan masyarakat dan pemerintah untuk menjaga dan melestarikan pengetahuan dalam randai dengan lebih terstruktur dan berkesinambungan guna menjaga originalitas dan fungsi utama dari randai itu sendiri.

---

The aims of this research is to identified the elements of the oral tradition on Minangkabau's Randai Performing Arts, knowledge preservation activities that have been done, all constrains in the knowledge preservations process and all steps that can be done to do the knowledge preservation on Minangkabau's randai performing arts. The research method that used in this research is qualitative approaches and the methods of data collection are through interviews and document analysis.

The result of this research conclude that randai is an artistic tradition which built from three component, namely silek, kaba and dendang or gurindam. Each element are being supporting each other in order to build the main function of randai, i.e. as representative and media communication as well as the cultural identity of Minangkabau indigenous community. In its development, the bakaba babarito Minangkabau's tradition accelerate the process of socialization of randai and the transfer of knowledge inside randai. However, it's not being an obstacles and barrier to maintain the originality of randai itself.

The preservation activities that have been done, on general, is in the form of socialization activity which is on face to face interaction and on the limitation process. The externalization activity on documentation of randai tradition is already begun, but not at the analysis level, repackaging, and also transfer of knowledge. So that most of the knowledge are only store in government agencies such as the department of tourism.

The lack of policy on the use of Minangkabau language in formal education environment and policy to revive the surau function as an informal education media for Minangkabau community became another trigger on knowledge loss of randai in society. Therefore, it is highly recommended the participation of all levels in society and government to maintain and preserve the knowledge of randai with more structured and continuous in order to maintain the originality and the main function of randai itself."

"Togal adalah tradisi hiburan yang ada pada masyarakat Makian di Propinsi Maluku Utara. Tradisi ini menggabungkan beberapa unsur, yaitu musik, tarian, lantunan syair dan pantun. Dalam perkembangannya togal cenderung melemah, meskipun lemah tradisi ini masih bertahan sampai saat ini, dan dimungkinkan terus bertahan hingga di masa-masa mendatang. Hipotesanya adalah togal bisa bertahan karena memiliki kekuatan tertentu. Dengan demikian, penelitian ini bermaksud memeriksa kekuatan apa yang dimiliki togal sehingga tradisi tersebut dimungkinkan bisa terus bertahan.Metode penelitian yang digunakan adalah kualitatif dengan pendekatan etnografi. Pilihan ini beradasarkan asumsi bahwa etnografi memanfaatkan tekhnik pengumpulan data pengamatan berperan serta (participant observation) yang memungkinkan togal bisa diungkapkan secara holistik.Hasil penelitian menunjukkan kekuatan togal berada pada wilayah komunikasi, selain itu hakikat togal yang menampakkan kelenturannya pada berbagai aspek ternyata juga turut menjaga tradisi ini terus bertahan.

---

Togal is entertainment tradition of Makian society in North Maluku province. This tradition combines several elements, namely music, dance, syair, and pantun. In its development togal tends to be weakened, although togal is weak this tradition survived until now, and it is possible to continue to endure in the future. The hypothesis is togal can survive because it has certain strengths. Thus, this study intends to examine what powers belong to the traditions that made possible togal can continue to survive.The research method used is qualitative with the ethnographic approach. This option base on the assumption that ethnographic utilize participant observation that allows togal can be disclosed holistically.The result of the study showed strength of togal is at the communication, besides that, the essence of togal that appear flexible on various aspects is also take care of this tradition continue to survive."

"Tesis yang berjudul Wayang Cokek: Tradisi Lisan dan Pengelolaannya pada Masyarakat Cina Benteng, Tangerang ? Banten membahas tentang ekspresi kebudayaan masyarakat dalam sebuah acara pesta pada situasi masyarakat yang sedang menghadapi perubahan sosial. Penelitian tesis ini meliputi tiga tahap. Setelah menyelesaikan proposal (tahap pertama), selanjutnya dilanjutkan pada tahap kedua dan ketiga yang menggunakan metode etnografi, dengan menggunakan alat bantu perekaman (video).Tesis ini memaparkan tiga hal utama: deskripsi perubahan masyarakat Cina Benteng; pertunjukan dan kelisanan Wayang Cokek; dan pengelolaan Wayang Cokek. Masyarakat Cina Benteng di Tangerang yang sedang menghadapi perubahan social, terus menjaga kuat kepercayaan nenek moyangnya. Salah satu seni tradisi yang masih bertahan adalah Wayang Cokek yang diiringi musik Gambang Kromong.Dalam tesis ini formula sebagai kerangka konsep tradisi lisan dalam Wayang Cokek dilihat dari dua sisi: gerak dan lirik. Pembahasan selanjutnya, pengelolaan tradisi. Dalam perkembangannya kini dikelola oleh kelompok seniman (paguyuban). Terjadinya perubahan pengelola seni ini membawa implikasi pada: bentuk pertunjukan, tata kelola pertunjukan, kehidupan seniman, dan keberlangsungan seni tradisi.

---

Wayang Cokek: Oral Tradition and its management on Cina Benteng Society, Tangerang - Banten discusses the cultural expressions in a party at the situation that is facing social change. This thesis includes three stages. After completing the proposal (the first stage), then continued in the second and third stages of the ethnographic method, using the tools of recording (video).This thesis presents three main things: the description of Cina Benteng society; Wayang Cokek performing and orality; Wayang Cokek and management. Cina Benteng community in Tangerang facing social change, continue to keep a strong faith of his ancestors. One of the traditional art that still survive are Wayang Cokek accompanied Gambang Kromong music.In this thesis formulas as oral tradition within the framework of the concept of Wayang Cokek seen from two sides: the motion and lyrics. Further discussion, the management of tradition. In development now run by a group of artists (community). The art of managing changes have implications for: the form of performance, governance performances, artist life, and sustainability of traditional arts."

"[ABSTRAKTesis ini merupakan penelitian mengenai tradisi lisan Gaok di Majalengka.Penelitian ini bertujuan untuk mengungkapkan fungsi dan makna Gaok bagikehidupan masyarakat Kulur Majalengka serta proses pemertahanan Gaok yangdilakukan dalang Rukmin. Sumber data diperoleh dari data lapangan dan studipustaka. Penelitian menggunakan beberapa konsep dan teori pertunjukan tradisilisan, kelisanan, teori struktural Propp dan pengelolaan tradisi lisan.Metode penelitian menggunakan metode etnografi (salah satu pendekatanKajian Tradisi Lisan). Hasil penelitian menunjukan bahwa Gaok memiliki maknadan fungsi bagi masyarakat Kulur Majalengka. Fungsi Gaok bagi masyarakat Kulurmeliputi: fungsi hiburan, media doa, dan fungsi penjaga nilai-nilai pendidikan.Makna Gaok meliputi: Representasi nilai-nilai spiritualitas, Representasi nilaiperempuan, representasi tradisi riungan dan pesta makanan, representasi normahukum, dan representasi sejarah Majalengka.Sedangkan upaya pemertahanan dilakukan oleh dalang melalui kreativitasmembuat Giok kombinasi, mengelola sanggar, dan menyimpan wawacan. Namundemikian upaya tersebut berjalan kurang optimal karena keterbatasan kemampuandan dana yang dimiliki Rukmin serta kurangnya dukungan dari pihak eksternal yaknipemerintah dan masyarakat. Akibatnya proses transmisi dan pewarisan melaluipengajaran terhadap generasi muda tidak berjalan.

---

ABSTRACTThis thesis indicated a research about Gaok 's oral tradition in Majalengka. Theresearch aimed to disclose a function and Gaok's meaning for society life of Kulur,Majalengka. As well as the survival process of Gaok which was done by "dalang"(the master) Rukmin. Data sources was obtained by field study and literary study.This research used various of concepts and the theories of oral tradition performance,orality, Propp structural theory and the management of oral tradition.The research method used ethnography method (one of the approaches of OralTradition Study). The research result showed that Gaok had meaning and function forKulur society. The function were: entertainment,praying media, as well as forkeeping education values. The meaning of Gaok were: Representatives of spiritualvalues, Representatives of women values, Representatives of "Riungan" tradition andmeal party, Representatives of law values, Representatives of Majalengka's History.The effort to converse was done by "dalang" Rukmin through the creativity ofrrraking combination of Gaok, managing a Sanggar (club) and saving wawacan(texts.) However those efforl was not optirnal enough due to the lirnitation of abilityand fund which was owned by Rukrnin and lack of support from external sidesnamely government and society. As a result, transmission process and inheritancethrough teaching to young generation were not carried out.;This thesis indicated a research about Gaok 's oral tradition in Majalengka. Theresearch aimed to disclose a function and Gaok's meaning for society life of Kulur,Majalengka. As well as the survival process of Gaok which was done by "dalang"(the master) Rukmin. Data sources was obtained by field study and literary study.This research used various of concepts and the theories of oral tradition performance,orality, Propp structural theory and the management of oral tradition.The research method used ethnography method (one of the approaches of OralTradition Study). The research result showed that Gaok had meaning and function forKulur society. The function were: entertainment,praying media, as well as forkeeping education values. The meaning of Gaok were: Representatives of spiritualvalues, Representatives of women values, Representatives of "Riungan" tradition andmeal party, Representatives of law values, Representatives of Majalengka's History.The effort to converse was done by "dalang" Rukmin through the creativity ofrrraking combination of Gaok, managing a Sanggar (club) and saving wawacan(texts.) However those efforl was not optirnal enough due to the lirnitation of abilityand fund which was owned by Rukrnin and lack of support from external sidesnamely government and society. As a result, transmission process and inheritancethrough teaching to young generation were not carried out., This thesis indicated a research about Gaok 's oral tradition in Majalengka. Theresearch aimed to disclose a function and Gaok's meaning for society life of Kulur,Majalengka. As well as the survival process of Gaok which was done by "dalang"(the master) Rukmin. Data sources was obtained by field study and literary study.This research used various of concepts and the theories of oral tradition performance,orality, Propp structural theory and the management of oral tradition.The research method used ethnography method (one of the approaches of OralTradition Study). The research result showed that Gaok had meaning and function forKulur society. The function were: entertainment,praying media, as well as forkeeping education values. The meaning of Gaok were: Representatives of spiritualvalues, Representatives of women values, Representatives of "Riungan" tradition andmeal party, Representatives of law values, Representatives of Majalengka's History.The effort to converse was done by "dalang" Rukmin through the creativity ofrrraking combination of Gaok, managing a Sanggar (club) and saving wawacan(texts.) However those efforl was not optirnal enough due to the lirnitation of abilityand fund which was owned by Rukrnin and lack of support from external sidesnamely government and society. As a result, transmission process and inheritancethrough teaching to young generation were not carried out.]"