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"Pertunjukkan Pawai Tatung dalam perayaan Cap Go Meh berasal dari KalimantanBarat, tepatnya Kota Singkawang. Tradisi Tatung di Kalimantan Barat merupakan tradisi yang dibawa langsung oleh suku Hakka yang berasal dari Cina Selatan. Hal yang menarik dari Pawai Tatung di Kota Singkawang adalah tradisi ini merupakan perpaduan antara tiga budaya yakni budaya Dayak, Melayu serta Cina. Permasalahan utama yang diangkat dalam penelitian ini adalah bagaimana bentuk implementasi akulturasi etnis Cina dengan kebudayaan lokal dalam Pawai Tatung di Kalimantan Barat. Penelitian ini menggunakan metode kualitatif dengan sumber data primer berupa video dokumentasi penuh Perayaan Cap Go Meh Singkawang 2020 dari halaman Youtube “Pojok Inspirasi”. Hasil penelitian menemukan bahwa bentuk implementasi akulturasi dalam Pawai Tatung tidak hanya terletak dari keikutsertaan masyarakat dari masing-masing ketiga budaya tersebut serta kostum khas dari masing-masing budaya, melainkan keterlibatan dewa-dewi Cina dengan roh lokal setempat ( Datuk & Latuk ). Akulturasi yang terjadi dalam Pawai Tatung menunjukkan tumbuhnya kesetiaan orang Cina terhadap penunggu / roh nenek moyang setempat serta rasa persaudaraan yang terjalin diantara ketiga budaya ini dan berhasil berpengaruh terhadap eksistensi Pawai Tatung yang masih ada hingga saat ini di Kota Singkawang, Kalimantan Barat.

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The Tatung Parade in the Cap Go Meh celebration originally from Singkawang City,

West Kalimantan. The Tatung tradition in West Kalimantan was brought by the Hakka people from South China. The interesting thing about the Tatung Parade in Singkawang City is that this tradition is a collaboration between three cultures ; The Dayak, Malay, and Chinese. The main problem in this research is how the implementation of the acculturation between the Dayak, Chinese and Malay in the Tatung Parade is. The research method is qualitative method. The primary source in this research is a full documentation video of the 2020 Cap Go Meh Singkawang Celebration from Youtube account "Pojok Inspirasi". The result of this research indicates that the form implementation of acculturation in the Tatung Parade did not only lie in the participation of the Dayak, Malay, and Chinese, but it is the involvement of Chinese gods / goddesses with local spirits (Datuk & Latuk). The acculturation that occurs in the Tatung Parade shows the loyalty of the Chinese to the local ancestors of West Kalimantan and the brotherhood between these three cultures. This acculturation has proven influent on the existence of Tatung Parade in Singkawang City until right now."

"Tugas akhir ini membahas tentang karakteristik Ritual Tatung sebagai Pengobatan di Singkawang. Singkawang merupakan salah satu kotamadya atau pemerintahan kota di Kalimantan Barat. Penduduk Kota Singkawang terdiri dari berbagai etnis suku bangsa seperti Tionghoa, Dayak, Melayu (Tidayu) dan lain-lain. Ketiga suku tersebut saling bersaudara, rukun dan tentram. Penduduk keturunan Tionghoa di Singkawang mempercayai Ritual Tatung dapat mengobati berbagai penyakit. Terdapat banyak hal menarik yang menjadi karakteristik Ritual Tatung sebagai alternatif pengobatan di Singkawang. Hal-hal seperti dewa-dewi, ritual, dan bahkan mitos-mitos yang terkait dengan Ritual Tatung menyebabkan Ritual Tatung memiliki karakteristiknya sendiri. Tugas akhir ini berusaha menjelaskan karakteristik dan unsur-unsur yang terdapat di dalam Ritual Tatung. Metode penelitian yang digunakan adalah metode kualitatif. Dalam penelitian ini terdapat fungsi sosial-budaya Ritual Tatung pada masyarakat keturunan Tionghoa di Singkawang yang masih percaya dengan Shamanisme. Hasil dari penelitian ini menunjukkan bahwa terdapat hubungan antara dewa atau dewi dalam Ritual Tatung. Ritual Tatung sebagai pengobatan memberikan dampak yang cukup besar pada masyarakat keturunan Tionghoa di Singkawang baik secara religi maupun sosial budaya.

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This final project discusses the characteristics of the Tatung Ritual as Medical Treatment in Singkawang. Singkawang is a municipality or city in West Kalimantan. The inhabitants of the Singkawang city consists of various ethnic groups such as Chinese, Dayak, Malay (Tidayu) and others. The three tribes are living in brotherhood, harmony and peace. People of Chinese descent in Singkawang believes that the Tatung Ritual can treat various diseases. There are many interesting things that characterizes the Tatung Ritual as an alternative treatment in Singkawang. Things like gods, rituals, and even myths that are related to the Tatung Ritual cause the Tatung Ritual to have its own characteristics. This final project tries to explain the characteristics and elements contained in the Tatung Ritual. The research method used is a qualitative method. In this study, there is a socio-cultural function of the Tatung Ritual of Chinese descent in Singkawang who still believes in Shamanism. The results of this study indicates that there is a relationship between gods or goddesses in the Tatung Ritual. The Tatung ritual as a treatment has a significant impact on the Chinese people in Singkawang both religiously and socio-culturally."

"ln this thesis I discuss about the ancestor worship in in the Chinese-Hakka family and community in Singkawang-West Kalimantan (Borneo). The central concem of this study is the description and analysis of ancestor worship in rituals of death within family as conducted at the home, at place managed by Chinese burial association, and burial place, before and after burial. The main issue raised in this thesis is the function of ancestor worship for Hakka family and community of Singkawang, which based on Mauss (1992) and Suparlan (l978)?s exchange theory is to tighten the kinship relations between family members who are alive or living in this world-the ?real world? and their ancestors in the atier-life world or the ?unreal world?. The reason for the Hakka people of Singkawang to worship their ancestors. besides showing their filial piety (xiao) to ancestor. is also to ask for protection and assistance from them. In the time of needs or problems, members of a Hakka family or community will ask their ancestor spirits to help and protect him or her, and in return they will reciprocate the ancestors? help by providing food and beverages, as well as by paying respect to them, and all of these are conducted through rituals at the burial place or temples. This form or exchange is always maintained because it benefited both sides. Death and death rituals in Hakka family are the most important part ol ancestor worship among the Chinese-Hakka in Singkawang. There would be no ancestor worship without death and death rituals. According to Hakka people?s beliefs, the well-being of their ancestors in the after-life will determine their well- being or the well-being of related family in this life. In Chinese culture, as stated by Mencius, the most revered Confucian philosopher after Confucius himself, ?the greatest of all sins is to have no sons to carry on the ancestral line and continue the ancestors? worship? (see McCreey in Scupin, 2000: 286). Therefore, ?sons? is the operative world for Chinese in general. Traditional Chinese society is a patrilineal society in which Family surname and the right to a share of the family property descends from father to son. Daughters, once they married, their duty is to serve their parents-in-law, to worship their husband?s ancestors, and above all, to provide sons to continue their husband?s family line. Thus, usually daughters are not expected to share the burden of ancestor?s worship within their original family. In this thesis, I show that in Hakka family and community in Singkawang, in contrast to the abovementioned Chinese tradition, daughters who have married, together with their husbands, could come and share the burden of ancestor worship duty in the daughters? original family, as long as they do not take the place of sons as the leader of the family. Hakka family and community in Singkawang too see ancestor worship as means to gather members of related family, from both patrilineal and matrilineal sides, at one place and at a particular time, not only to conduct rituals and to worship their ancestors, but also to talk about family economy as well as other metters among family members. The ancestor worship of Haldta family and community in Singkawang does not only benefit members of related family, but, as a matter of fact, also provides some advantages for members of other ethnic groups, such as the Madurese and the Dayaks, particularly those who live near the Chinese burial place. During Ching Ming Jie or Chinese Toms Festival and Zhong Yuan Jie or Hungry Ghost Festival, these people-the Madurese and the Dayaks--could ask to help Hakka families to clean or cut grass on their ancestors? graves in return for a little money."

"Interaksi antaretnis dan antarbudaya adalah realitas sosial yang tidak dapat dihindari terlebih di era globalisasi dewasa ini. Interaksi yang tidak dikelola secara baik dapat menimbulkan konflik dan ketidakseimbangan relasi. Interaksi yang tidak sehat dapat saja terjadi oleh karena stereotype, prejudice dan sikap etnosentrisme. Padahal interaksi yang baik menuntut adanya saling keterbukaan, saling pengertian dan upaya untuk masuk dan beradaptasi dengan budaya lain.Hal yang sama dapat saja terjadi dalam interaksi antara etnis Ende dan Lio dengan etnis Cina dan Padang di Kota Ende, yang menjadi subyek penelitian Tesis ini. Dengan menggunakan paradigma konstruktivis dan pendekatan komunikasi antarbudaya, penulis menjelajahi realitas "communicative-style" ke-empat kelompok etnis yang saling berinteraksi, termasuk latarbelakang sosio-budaya, sosio-ekonomi dan sosio-religius yang mempengaruhinya.Untuk memahami pola komunikasi dari mereka yang berinteraksi, penelitian tersebut secara khusus menyoroti enam ( 6 ) elemen Communicative-style Barnlund yang relevant 1) tema pembicaraan, 2) bentuk interaksi, 3) tatacara berkomunikasi, 4) cara merespons, 5) penyingkapan diri, dan 6) emphaty.Etnis Ende, dengan karakter ekstrovert: banyak berbicara, bicara dengan suara keras dan emosi yang kadang tak terkendali, tidak sulit berinteraksi terutama dengan etnis Padang dan Lio. Mereka cenderung lebih dekat dengan etnis Padang karena kesamaan agama dan etnis Lio karena hubungan darah dan adat serta bahasa dan budaya yang relatif hampir sama. Berhadapan dengan Etnis Lio dan Padang, mereka dapat berbicara apa saja, mulai dari obrolan santai, obrolan serius, penyingkapan diri dan bahkan dengan etnis Lio sampai kepada tingkat emphaty. Sementara itu, interaksinya dengan etnis Cina masih sebatas tegur-sapa dan transaksi jual-beli. Hal ini juga sangat dipengaruhi oleh medan interaksi yang terbatas antara keduanya.Dengan karakter yang relatif lebih tenang, santun, ramah dan terbuka, etnis Lio dengan mudah dapat berinteraksi dengan etnis Padang, Cina dan Ende. Dalam interaksi di antara mereka, tampak bahwa etnis Cina cenderung lebih dekat dengan etnis Lio karena kesamaan agama dan karena medan interaksi yang cukup luas. Walaupun jarang ada emphaty dan penyingkapan diri; namun tegur-sapa, basa-basi, obrolan santai dan kadangkala obrolan serius, sering menjadi bagian dari komunikasi dan interaksi di antara mereka.Meminjam istilah Norton dengan sembilan (9) "Communication characteristic"-nya, etnis Ende lebih banyak memperlihatkan perilaku: dominant, dramatic, contentious dan animated; dibandingkan dengan etnis Lio yang cenderung bersikap: relaxed, attentive, open dan Friendly. Sementara itu, etnis Cina cenderung berperilaku: Relaxed, Friendly, attentive khusus dengan etnis Lio dan dramatic, khusus dalam mempromosi barang dagangannya. Sedangkan etnis Padang sering menunjukkan perilaku yang Relaxed, Friendly dan kadangkala attentive khusus dalam interaksinya dengan etnis Ende.Pemahaman yang baik tentang communicative-style akan membantu mereka yang berinteraksi untuk dapat "menempatkan diri" sebagai subyek yang trampil dan kompeten dalam berkomunikasi antarbudaya. Dengan demikian, keanekaan budaya yang tampak dalam keanekaan cara orang berkomunikasi, tidak menjadi halangan bagi terciptanya iklim komunikasi yang baik; tetapi sebaliknya, menyadarkan orang menerima perbedaan yang ada sebagai "kondisi terberi" guna saling melengkapi dan menyempurnakan demi "bonum commune" (kebaikan bersama). Karena kebaikan bersama adalah impian semua manusia, siapapun dia dan dari mana asalnya!

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Interethnic and intercultural interaction is a social reality which can not be avoided, especially at the era of globalization, nowadays. Unmanaged interaction will bring conflict and unbalanced relation. Unhealthy interaction would be caused by stereotype, prejudice and ethnocentrism among communication participants. It could be concluded that a pleasant interethnic and intercultural interaction required openness, a deep insight and require effort to put our self in the other culture and also to adapt with that culture.

The same assumption may apply in communication and interaction between Endenese, Lionese and Chinese, Padangnesse in Ende, which is the subject of this Thesis research. By using Constructivism paradigm and intercultural communication approach, the researcher try to explore "communicative-style" of those four ethnics in their interaction including the influence of social-cultural, social-economic and social-religious background.

To understand the behavior of the communication participants, this research reflects six (6) elements of Barnlund's Communicative-Style: The Topics people prefer to discuss, their favorite forms of interaction ritual, repartee, self disclosure and the depth of involvement they demand of each other.

Endenese with their extrovert characters: speaks frequently, interrupts and un-controls conversations, speaks in a loud voice, have no difficulties to interact with the Padangnese and Lionese. They tend go closer with the Padangnese because of similarities in social-religious factor; and with the Lionese because of family and customary relationships, resembling in similar language and culture. With them, Endenese can cover various topics of conversation, beginning with a short conversation, serious-talk, self-disclosure and than empathy. Their interaction with the Chinese still restricted to small-talks and subjects related to trading. This fact is influenced by their restricted interactions-setting.

Lionese with their relaxed character: calm, simple, modest, friendly and open, can interact with Padangnese, Chinese and Endenese, easily. The Chinese tends go closer with the Lionese because of similarities in social religious factors and their interactions-setting is broad enough. Although, in daily interaction they seldom display empathy and self disclosure; but small-talks, a short conversation and serious-talk occasionally, often can be a part of their communication and interaction.

Based on Nortons technical-term and his nine (9) communication-characteristics, Endenese much more display these communication traits: dominant, dramatic, contentious and animated; comparing with Lionese which is relaxed, attentive, open and friendly. The Chinese tend to be relaxed, friendly, attentive, especially with the Lionese and dramatic especially in promoting their trading goods. Padangnese often are relaxed, friendly and sometimes attentive, especially with the Endenese.

A good understanding about communicative-style and its influencing factors would help the communication participants: Endenese, Lionese, Chinese and Padangnese, to "put themselves" as "competent-subject" in intercultural communication and interaction. Therefore, the variety of cultures that appear on the diversity communicative-styles, should not become a constraint to develop a good communication-climate; but on the other hand should make someone more aware of the importance of accepting differences with honesty and sincerity, to reach "bonumcommune". Because "bonum-commune" is a vision of all mankind, whoever and wherever they come!"

"ABSTRAKBalbek adalah sebuah kota kuno yang terletak di lembah Beqaa di sebelah utara kota Beirut di Lebanon, yang terkenal dengan peninggalan-peninggalan bangunan kuno berupa kuil-kuil yang dahulu antara sekitar 1200 SM hingga 1500 SM digunakan sebagai tempat pemujaan terhadap Dewa Baal atau dewa Matahari oleh bangsa Fenisia. Di bawah pemerintahan bangsa Fenisia pada waktu itu, Balbek pernah diperebutkan dan bahkan dikuasai oleh imperium besar dunia yaitu Romawi dan Arab secara bergantian. Adanya ekspansi tersebut menyebabkan Balbek menjadi pusat tumbuh dan berkembangnya berbagai budaya akulturatif. Skripsi ini akan membahas peninggalan bangsa Fenisia khususnya kota Balbek di Lebanon yang mencerminkan terjadinya akulturasi antara budaya Romawi dan budaya Arab. Tujuannya untuk mengetahui lebih jauh mengenai proses akulturasi dan wujud kebudayaan baru hasil dari proses tersebut. Metode penelitian yang digunakan pada skripsi ini adalah metode kualitatif dengan menerapkan teori unsur-unsur kebudayaan dan wujud kebudayaan sebagai sistem nilai, sistem sosial dan sistem material menurut Koentjaraningrat.

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ABSTRACTBalbek is an old city that located at Beqaa valley in the north of Beyrout, that known of ancients as temples about 1220 BC 1500 BC used to idolatry place of Baal or known as The Sun God by Phoenician. Under reign of Phoenician, Balbek was conquered and expand by the great dynasty in the world that is Romans and Arabs as periodically. Because of its expansion made Balbek as a center of grew and increase of various acculturative cultures. This script will explain ancient of Phoenician specifically Balbek city in Lebanon that proved acculturation process between cultures of Romans and Arabs. The purposes is to know more about acculturation process and new culture rsquo s changes as a result of those process.The methods of this script is qualitative based on unsures culture theory and result of the cultures as value system, social system, and material system by Koentjaraningrat."

"Kota Singkawang merupakan salah satu kota di Provinsi Kalimantan Barat yang berada pada dataran aluvial, sehingga mengakibatkan kota tersebut menjadi rawan akan bahaya banjir. Banjir terjadi setiap tahunnya dan mengakibatkan kerugian baik secara sosial dan ekonomi. Banjir di pusat Kota Singkawang terakhir kali terjadi pada tahun 2016 yang mengakibatkan banyaknya bangunan yang tergenang dan ratusan warga harus dievakuasi. Berdasarkan latar belakang tersebut, penelitian ini ditujukan untuk mengidentifikasi tingkat bahaya banjir, kemudian dilanjutkan dengan melakukan penilaian kerugian ekonomi. Tingkat bahaya banjir diperoleh dengan melakukan overlay pada parameter karakteristik banjir, yaitu frekuensi, durasi, dan tinggi banjir. Metode dalam penilaian kerugian dilakukan dengan metode stratified random sampling dengan total sampel sebanyak 99 sampel, dimana diambil 3 sampel untuk tiap nilai bangunan pada tiap kelas bahaya banjir terdapat 11 nilai bangunan di pusat Kota Singkawang. Hasil penelitian menunjukkan bahwa daerah penelitian di dominasi oleh banjir dengan bahaya rendah dan sedang dengan persentase luasan 44,02 dan 43,03, serta bahaya tinggi sebesar 12.95 yang didominasi pada wilayah barat daerah penelitian. Berdasarkan hasil penilaian kerugian, diperoleh total kerugian akibat banjir sebesar Rp15.838.232.500 1,150 million USD. Terdapat perbedaan sebaran kerugian pada wilayah barat dan timur daerah penelitian, dimana kerugian pada wilayah barat lebih tinggi karena didominasi oleh bangunan-bangunan dengan kategori usaha. Hasil penelitian tidak hanya sebatas jumlah kerugian, namun juga melihat distribusi spasial dari kerugian tersebut. Penelitian ini dilakukan sebagai upaya pengembangan mitigasi bencana pada wilayah dengan tingkat bahaya banjir serta kerugian ekonomi yang tinggi, serta dapat digunakan sebagai acuan dalam proses perencanaan pembangunan agar lebih memperhatikan aspek kebencanaan.

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Singkawang City is in the Province of West Kalimantan, which is located above an alluvial plain, that causing the city to be prone of flood. Floods that occur annually have result in social and economic losses. The last flood that occurred in the centre of Singkawang City happened in 2016, which resulted in many flooded buildings and hundreds evacuated resident. Based on that background, this research is to identify the hazard level of flooding and then proceed with the assessment of economic losses based on the floods that occurred. The flood hazard level is obtained by overlaying the flood characteristics parameters, i.e. frequency, duration, and height of the flood. The method for assessing the rate of the damage is done by stratified random sampling method with total sample of 99 samples, in which 3 samples were taken for each building value in each level of flood hazard there are 11 building values in the centre of Singkawang City.

The result showed that the region was dominated by floods with high and medium classification, with percentage of area 44,02 and 43,03, and high classification with percentage of 12,95, which is dominated in western part of the region. The loss assessment for this research shows that the total loss from the flood is Rp15.838.232.500 1.150 million USD. There is a difference in the distribution of losses in the western and eastern part of the research area, where the losses in the western part of the region are higher, which is because it is dominated in the business district. The result of this study not only limited to the amount of losses, but also to identify the spatial distribution of these losses. This research is conducted as an effort to develop disaster mitigation in areas with high flood hazard and economic losses, also can be used as a reference in the regional development to pay more attention to the disaster aspect."

"Kekambuhan skizofrenia merupakan masalah yang terjadi di Rumah Sakit Jiwa Provinsi Kalimantan Barat di Kota Singkawang. Jumlah penderita skizofrenia yang kambuh terjadi peningkatan disetiap bulannya. Berdasarkan data dari Rumah Sakit Jiwa Provinsi Kalimantan Barat tahun 2014 dari bulan Januari 48, Februari 55, Maret 60. Penelitian ini bertujuan untuk mengetahui informasi mengenai gambaran kekambuhan pada penderita skizofrenia di Kota Singkawang Provinsi Kalimantan Barat tahun 2014. Desain penelitian yang dipakai yaitu metode kualitatif, penelitian ini dilakukan pada bulan Mei-Juni 2014 teknik pengumpulan data menggunakan wawancara mendalam. Hasil penelitian, penderita kambuh dan tidak kambuh terlihat bahwa pada keluarga penderita skizofrenia yang kambuh dukungan keluarga (pengetahuan, sikap, budaya, stigma) dan kepatuhan minum obat. Variabel tersebut yang mempengaruhi terjadinya kekambuhan terlihat bahwa masih ada keluarga yang memperlakukan penderita dengan kasar dan hanya memperhatikan minum obatnya saja namun kenyataannya masih ada penderita yang tidak teratur minum obat. Sedangkan pada kasus pembanding yaitu pada keluarga penderita yang kambuh justru sebaliknya. Sedangkan pada kedua kelompok ini budaya disetiap suku terlihat penanganan yang berbeda-beda. Di butuhkan program terapi keluarga pada Rumah Sakit Jiwa Provinsi Kalimantan Barat di Kota Singkawang.

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Schizophrenia relapses is a problem that occurs in SingkawangMental Hospital, West Kalimantan Province. The number of patients with schizophrenia who relapse increased every month. Based on the data, there was an increase of cases from January (48 cases), February (55 cases), and March (60 cases). The aims of this study isto find out information about the relapse overview in schizophrenia patients at Singkawang West Kalimantan Province in the year of 2014.The study design used is a qualitative method. The study was conducted in May-June 2014.In-depth interviewstechniques was used for data collection. The results showed there are five variables that influence the occurrence of relapse, ie family support (knowledge, attitudes,culture, stigma)and drug compliance. There are families still treat the patients with rude and only pay attention to take his medication alone but in fact there are still people who do not regularly take medication. While in the case of the comparison which is to the patient's family, just the opposite is happening. While in the both groups, the handling look the difrent in every cultures. Family therapy program is needed at the Singkawang Mental Hospital, West Kalimantan Province. "

"The Usage of Hakka Chinese-Language at Singkawang West Kalimantan : A study towards Hakka Chinese-Language and Indonesian LanguageFocus of this sociolinguistic study is the usage of Hakka language at Singkawang, pointed out to the backgorund factors that resulting the language as daily language of Chinese ethnic bilingual society. At the local area, Hakka language is well known as Khek language, and the people also named themselves as Khek people. This ethnic group is already lived in Singkawang city by century, even, according to history they're already lived there since XVI century.Study towards the usage of language by Chinese bilingual, is being carried out by utilizing 'ranah' concept which first popularized by Fishman, covering the usage of language in family, education, working, goverment, neighbourhood, trade, and religious ranah. Things that need to be pointed out are: Do bilingual Chinese ethnic always use Hakka Chinese-language, more often talks in Chinese language, both use Chinese and Indonesia Ianguage in the same proportion, more often talks in Indonesia language or always use Indonesian language to communicate each other.Other factors that being considered as mind-influencing factor in choosing the language are sex, age, level of education, permanent-living time and homogeneity. Sex is divided into male and female; age is divided into less than 30 and more than 30. Level education can be broke down into Elementary, High School, and University level. Permanent-living time is seen from the time they start to live in the city, which is divided into two times : before aculturation process promoted by government in 1977 and after 1977. Homogenity covered the surrounding neighbourhood of Chinese ethnic group, do they all hang out with Chinese ethnic, Chinese friends are more than Indonesian, amount of Chinese friends are in equal with Indonesian, Chinese friends are lesser than Indonesian or all their friends are Indonesian?According to the study, the usage of Hakka Chinese-language and Indonesian language by Singkawang Chinese bilingual is generated by :1. The level of education (higher/lower)2. Permanent living time in the city3. HomogenityIf the Hakka Chinese ethnic bilingual person only enjoyed elementary-level education, living in the city before year 1977 and always get together with Chinese ethnic group, so he has a tendency to speak in Chinese rather than in Indonesia language, and vice versa. Those facts are being gathered from the questionnaire, interview and undercover observation data, which the result is being calculated qualitatively by using T. Student on level of confidence 95%."