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"ABSTRAK Penelitian ini membahas naskah Hikayat Pandawa koleksi Perpustakaan Nasional Republik Indonesia. Hikayat Pandawa berisi cerita Mahabharata bagian Adiparwa yang mengisahkan asal-usul keluarga bharata, Pandawa dan Kurawa. Naskah ini termasuk dalam kategori cerita wayang. Naskah disalin di Betawi pada abad ke-19. Penelitian terhadap Hikayat Pandawa dilakukan dengan menggunakan metode filologi dalam menghasilkan edisi teks dan pendekatan sosiologi sebagai dasar analisis isi teks. Edisi teks disajikan dengan menggunakan edisi kritis dan tinjauan naskah dilakukan untuk melihat situasi sosial masyarakat tempat penyalinan naskah berlangsung melalui perbandingan teks sejenis. Berdasarkan fisik naskah dan tinjauan isi, dapat diungkapkan bahwa Hikayat Pandawa disalin di Pecenongan. Selanjutnya, kajian dilakukan dengan membandingkan unsur daur hidup dalam isi cerita yang meliputi kelahiran, perkawinan, dan kematian. Berdasarkan perbandingan unsur cerita tersebut dapat diketahui bahwa Hikayat Pandawa merupakan cerita gubahan yang menampilkan unsur keindahan karya sastra Melayu yang dipengaruhi oleh ideologi Hindu-Budha dan Islam serta warna lokal Betawi.

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ABSTRACT

This research discusses the Hikayat Pandawa collection of the National Library of the Republic of Indonesia. Hikayat Pandawa contains the story of the Mahabharata part of Adiparwa which tells the origin of the family of the bharata, Pandawa and Kurawa. This text belongs to the category of wayang stories. Manuscripts were copied in Betawi in the 19th century. Research on Hikayat Pandawa was carried out using the method of philology in producing text editions and sociological approaches as a basis for analyzing of text. The text editions are presented using critical editions and analysis of manuscripts conducted to look at the social situation of the community where the manuscript was copied through a comparison of similar texts. Based on the physical and analysis of the contents, it can be revealed that the Hikayat Pandawa was copied in Pecenongan. Furthermore, the study was conducted by comparing the elements of the life cycle of the story which included birth, marriage, and death. Based on the comparison of the elements of the story, it can be seen that Hikayat Pandawa is a composition of stories featuring elements of the beauty of Malay literature influenced by Hindu-Buddhist, Islamic ideologies and culture of Betawi."

"Tesis ini membahas tradisi lisan mowindahako suku Tolaki di Sulawesi Tenggara. Dengan menggunakan pendekatan "formula" yang dikemukakan oleh Albert. B Lord. Penelitian ini adalah penelitian kualitatif dengan melakukan observasi, wawancara, dan analisis teks. Hasil penelitian tradisi lisan mowindahako memperlihatkan adanya pola pewarisan yang dilakukan berdasarkan keturunan langsung dan pola pewarisan yang bukan keturunan langsung. Dalam penelitian ini pula ditemukan formula satu kata, formula setengah baris maupun satu baris. Formula yang dominan muncul adalah formula satu baris dan satu kata, sedangkan formula setengah baris jarang pemunculannya.

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This thesis discussed the Tolaki tribe?s oral tradition mowindahako in Southeast Sulawesi using ?formula? approached by Albert B. Lord. The qualitative method was applied in order to find the passing-on pattern of Tolaki's and texts analyzes were conducted. The results showed that the passing-on pattern was conducted based on lineage and non-lineage. Moreover, it is found that "formulas" in mowindahako included one-word, half-line, and one-line formula. The most appeared formulas are the one-word and the one-line formula, while the half-line formula rarely appeared."

"This article deals with traditional literature of the Pakpak-Dairi and Karo peoples in North Sumatra, who are speakers of closely related Batak languages and have many common features in their language and culture. Their traditional life-style, based on agriculture and the use of forest products, requires the regular performance of community rituals featuring songs, dance, music and other oral traditions including storytelling. The songs, prayers, and stories belonging to their literary tradition have characteristic features that are intimately connected with the social context in which they are created and performed. Karo and Pakpak-Dairi oral genres often contain information about the natural environment, local customs and religious concepts. They may also reflect perceptions of relationships with neighbouring groups, such as the Minangkabau and the Malays who live in the coastal areas."

"This paper looks at an early nineteenth-century Malay letter from a land of exile,Ceylon (present Sri Lanka). The letter, written in Colombo, was dated 3 January1807 and is in Leiden University Library MS Cod.Or.2241-I 25 [Klt 21/no.526]. Itwas written by Siti Hapipa, the widow of the exiled Sultan Fakhruddin AbdulKhair al-Mansur Baginda Usman Batara Tangkana Gowa, the 26th king of theGowa Sultanate of South Sulawesi who reigned from 1753 until 1767. He wasbanished by the Dutch (Vereenigde Oost-Indische Compagnie, VOC) to Ceylonin 1767 on a charge of conspiracy with the British to oppose the VOC tradingmonopoly in eastern Indonesia. Although many studies of Malay letters exist,letters from the lands of exile like such as the one discussed in this article havereceived less scholarly attention. Also remarkable is that this is one of the rareeighteenth- and nineteenth-centuries Malay letters written by a female. Settingthe scene with a historical sketch of the eighteenth and the early nineteenthcentury in colonial Ceylon and the Netherlands East Indies, this paper providesthe transliteration of Siti Hapipa?s letter in Roman script, through which Ithen analyse the socio-economic and political aspects of the family of SultanFakhruddin in their exile in Colombo."

"This paper looks at an early nineteenth-century Malay letter from a land of exile,Ceylon (present Sri Lanka). The letter, written in Colombo, was dated 3 January1807 and is in Leiden University Library MS Cod.Or.2241-I 25 [Klt 21/no.526]. Itwas written by Siti Hapipa, the widow of the exiled Sultan Fakhruddin AbdulKhair al-Mansur Baginda Usman Batara Tangkana Gowa, the 26th king of theGowa Sultanate of South Sulawesi who reigned from 1753 until 1767. He wasbanished by the Dutch (Vereenigde Oost-Indische Compagnie, VOC) to Ceylonin 1767 on a charge of conspiracy with the British to oppose the VOC tradingmonopoly in eastern Indonesia. Although many studies of Malay letters exist,letters from the lands of exile like such as the one discussed in this article havereceived less scholarly attention. Also remarkable is that this is one of the rareeighteenth- and nineteenth-centuries Malay letters written by a female. Settingthe scene with a historical sketch of the eighteenth and the early nineteenthcentury in colonial Ceylon and the Netherlands East Indies, this paper providesthe transliteration of Siti Hapipa?s letter in Roman script, through which Ithen analyse the socio-economic and political aspects of the family of SultanFakhruddin in their exile in Colombo."

"Riau adalah provinsi yang terletak di Pulau Sumatera yang memiliki berbagai macam tradisi dan kebudayaan. Salah satu tradisi yang dimiliki oleh masyarakat Riau adalah upacara adat dalam pernikahan. Upacara adat dalam pernikahan merupakan tradisi yang turun-temurun yang memiliki makna yang khusus. Untuk masyarakat Riau yang memiliki Melayu sebagai suku dominannya, upacara adat dalam tradisi pernikahan masyarakat Melayu Riau ini juga dipengaruhi oleh kebudayaan asing yaitu kebudayaan Arab. Tulisan ini nanti akan membahas tentang percampuran budaya dalam hal pernikahan Melayu Riau dan budaya Arab. Rumusan masalah adalah bagaimana kesamaan dan seberapa terpengaruhnya pernikahan masyarakat Melayu Riau dengan pernikahan masyarakat Arab dengan tujuan menjelaskan pengaruh kebudayaan Arab terhadap pernikahan masyarakat Melayu Riau. Penelitian ini menggunakan metode kualitatif dengan cara studi pustaka dengan mengumpulkan sumber-sumber terkait dengan sejarah kedatangan masyarakat Arab ke Tanah Melayu, prosesi pernikahan Melayu Riau, dan pengaruh dari kebudayaan Arab terhadap tradisi pernikahan Melayu Riau.

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Riau is a province located on the island of Sumatra which has various traditions and cultures. One of the traditions owned by the people of Riau is a traditional ceremony in marriage. Traditional ceremonies in marriage are hereditary traditions that have special meanings. For the people of Riau who have Malay as their dominant ethnic group, the traditional wedding ceremony of the Malay community in Riau is also influenced by foreign culture, namely Arabic culture. This paper will discuss the mixing of cultures in terms of Malay marriage in Riau and Arabic culture. The formulation of the problem is how similar and how affected are the marriages of the Malay people in Riau with the Arabic marriages to explain the influence of Arabic culture on the marriages of the Malay people in Riau. This qualitative study was done through literature studies by collecting sources related to the history of the arrival of the Arabic community to the Malay Land, the marriage process of Malay people in Riau, and the influence of Arabic culture on the Malay wedding tradition in Riau."

"Penelitian ini mengkaji tradisi lisan asli Betawi, ngerahul, yang dilakukan masyarakat Betawi Mampang melalui memori kolektif yang mereka miliki. Penelitian ini dilakukan dengan tujuan memperoleh dan mengungkapkan upaya yang nyata untuk mengembalikan peranan ingatan masyarakat Betawi Mampang terhadap tradisinya. Penelitian ini menggunakan metode kualitatif dengan dengan pendekatan deskriptif analitis karena menjelaskan, memberikan ilustrasi, dan simpulan terhadap permasalahan yang telah didapatkan dan diteliti sekaligus cukup adaptif dan peka terhadap pola-pola atau yang diterapkan masyarakat dalam tradisi ini. Metode pengumpulan data yang digunakan untuk penelitian ini adalah wawancara dengan beberapa narasumber terverifikasi, termasuk budayawan Betawi dan pelaku budaya tersebut. Penelitian ini memperoleh temuan bahwa ngerahul pada era modern di kawasan tersebut dijalankan atas dasar kebutuhan pelakunya dengan modal ingatan masa lalu. Di satu sisi, dengan ngerahul, mereka memperoleh timbal balik dan nilai-nilai yang bermanfaat untuk kehidupan mereka.

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This research examines the indigenous oral tradition of Betawi called ngerahul, which is practiced by the Betawi community in Mampang, through their collective memory. The purpose of this study is to obtain and reveal the genuine efforts to restore the role of Betawi Mampang community's memory in relation to their tradition. This research utilizes a qualitative method with an analytical descriptive approach, as it seeks to explain, illustrate, or draw conclusions regarding the identified and researched issues, while also being adaptable and sensitive to the patterns or practices implemented by the community in this tradition. The data collection method employed for this research is interviews with several verified sources, including Betawi cultural experts and practitioners. The study findings indicate that ngerahul, in the modern era of the area, is carried out based on the needs of its participants with the aid of past memories. With ngerahul, they gain reciprocity and values that are beneficial to their lives."

"Penelitian ini membahas kondisi sahibul hikayat sebagai sebuah tradisi lisan asal Betawi, dengan cara membandingkan sahibul hikayat modern yang disiarkan oleh Bens Radio pada tahun 2021 dengan sahibul hikayat yang dipertunjukkan oleh Ahmad Sofyan Zahid di Taman Ismail Marzuki pada tahun 1993. Penelitian ini membahas definisi struktur sahibul hikayat berdasarkan struktur sahibul hikayat yang diutarakan oleh Yahya Andi Saputra dalam Kuliah Umum “Nongki di Oplet Robet Ngomongin Sohibul Hikayat” yang diselenggarakan pada tanggal 3 Maret 2021. Metode penelitian yang digunakan adalah pendekatan kualitatif dengan pendekatan deskriptif. Data yang digunakan adalah siaran sahibul hikayat yang berjudul “Balada Tukang Obat” oleh Fandi Baskara dan sahibul hikayat yang dibawakan oleh Ahmad Sofyan Zahid “Nurul Laila Putri Jin di Dasar Laut”. Hasil penelitian ini ditemukan beberapa aspek yang berbeda dengan sahibul hikayat yang dituturkan secara tradisional. Struktur sahibul hikayat yang dituturkan di Bens Radio masih ada, hanya diadaptasikan oleh penyiar agar masuk ke dalam format siaran radio.

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This study discusses the condition of sahibul saga as an oral tradition from Betawi, by comparing the modern sahibul hikayat broadcast by Bens Radio in 2021 with the sahibul hikayat shown by Ahmad Sofyan Zahid at Taman Ismail Marzuki in 1993. This study discusses the definition of the structure of sahibul hikayat based on the structure of sahibul hikayat as coined by Yahya Andi Saputra in the public lecture " Nongki di Oplet Robet Ngomongin Sohibul Hikayat'' which was held on March 3, 2021. The method used was a qualitative approach with a descriptive approach. The data used is the broadcast of sahibul hikayat entitled "Balada Tukang Obat" by Fandi Baskara and the sahibul hikayat presented by Ahmad Sofyan Zahid "Nurul Laila Putri Jin di Dasar Laut". This research found several differences on aspects that can be found on modern sahibul hikayat that are not found on traditional sahibul hikayat. Nevertheless, the structure found on the modern iteration that was broadcasted by Bens Radio can still be found, even if the broadcasters adapt some aspects of it into a radio broadcast format."

"Kampung Gentur adalah perkampungan yang di dalamnya terdapat banyak pesantren tradisional yang masih berpegang teguh dengan sistem pendidikan tradisional. Peranan pesantren masih berpengaruh terhadap segala aspek kehidupan keberagamaan masyarakat, terlebih pada aspek nilai, norma, tradisi, dan ajaran. Penelitian ini akan mengangkat tradisi yang ada di Masyarakat Kampung Gentur yaitu tradisi-tradisi yang ada di Kampung Gentur dan faktor yang menyebabkan masih bertahannya tradisi tersebut. Metode penelitian yang digunakan dalam penulisan ini adalah metode kualitatif dengan pendekatan analisis-deskriptif. Adapun teori yang digunakan adalah teori Etnosain. Dalam Penelitian ini ditemukan bahwa tradisi Kampung Gentur yaitu tradisi membaca selawat, tradisi manaqiban, tradisi berziarah, dan tradisi haul. Di samping itu, ada sikap apatis atau tidak peduli terhadap politik, juga menjadi ciri kampung ini. Ada pula nilai positif yang masih dipegang teguh masyarakat, yaitu patuh kepada ustaz atau Kiai, zuhud terhadap dunia, dan menghargai semua orang dengan perlakuan yang sama atau egaliter. Tradisi dan nilai-nilai tersebut masih bertahan karena adanya kharisma dari Mama Gentur, Aang Nuh, Kiai, dan ajaran pesantren-pesantren yang ada di kampung tersebut.

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Gentur Village is a village in which there are many traditional Islamic boarding schools that still adhere to the traditional education system. The role of Islamic boarding schools still influences all aspects of the religious life of the community, especially on aspects of values, norms, traditions, and teachings. This study will explore the traditions that exist in the Gentur Village Community, namely the traditions that exist in Gentur Village and the factors that cause these traditions to persist. The research method used in this paper is a qualitative method with a descriptive-analytic approach. The theory used is the theory of ethnoscience. In this study, it was found that the traditions of Gentur Village are the tradition of reading selawat, the manaqiban tradition, the pilgrimage tradition, and the haul tradition. In addition, there is apathy or indifference towards politics, which also characterizes this village. There are also positive values ​​that are still firmly held by the community, namely being obedient to the cleric or cleric, zuhud towards the world, and respecting all people with the same or egalitarian treatment. These traditions and values ​​still survive because of the charisma of Mama Gentur, Aang Nuh, the Kiai, and the teachings of the Islamic boarding schools in the village."