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"Posuo adalah salah satu jenis upacara ritual dalam siklus hidup orang Buton. Ritual ini dikhususkan bagi perempuan, pelaksanaannya ditandai pada menstruasi pertama hingga masa sebelum menikah. Seiring perkembangan zaman, posuo yang semula merupakan tahap peralihan status perempuan dari kabua-bua (gadis remaja) menjadi kalambe (dewasa), sekarang ini telah mengalami perubahan. Penelitian ini dimaksudkan untuk menganalisis proses perubahan tradisi tersebut, dengan terlebih dahulu melakukan deskripsi terperinci mengenai struktur posuo, sejarah, dan tanggapan masyarakat terhadap tradisi. Hal ini diharapkan dapat menjelaskan perubahan apa yang terjadi dalam tradisi posuo, bagaimana dinamika internal dan sejauh mana intervensi eksternal dalam proses perubahan tradisi posuo pada masyarakat Buton. Sebagai penelitian kualitatif, pendekatan etnografi digunakan untuk memperoleh sebanyak-banyaknya data dari berbagai sumber. Oleh sebab itu, penyajian hasil penelitian lapangan dalam bentuk deskripsi pelaksanaan ritual dan tanggapan responden menjadi data utama penelitian. Di samping itu, kajian tradisi lisan digunakan sebagai pijakan untuk mengurai metode transmisi kelisanan dan pola pewarisan tradisi, sehingga dapat menjawab mengapa posuo masih dapat bertahan sampai seperti sekarang ini. Hasil penelitian ini menunjukkan bahwa perubahan dalam tradisi posuo dipengaruhi oleh faktor dinamika internal masyarakat Buton itu sendiri sebagai pendukung tradisi, dan intervensi eksternal yakni pengaruh yang berasal dari luar dalam hal ini institusi negara atau geografi. Keberadaan tradisi posuo di antara dua pengaruh tersebut memunculkan strategi adaptasi tradisi untuk menjawab tuntutan internal dan tekanan eksternal pada waktu yang bersamaan.

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Posuo is one of a ritual ceremony in Buton rites of passage. This ritual is a specific ritual intended for Butonese women, spanning from the menstrual period to the pre-wedding period. Originally it signified the transition of women’s status from kabua-bua (teenager) into kalambe (maturity), but nowadays it has changed. This research aimed to analyze the process of changing in posuo, by giving the detailed description about the structure of posuo, history and social response. The objection of this research is giving the information about the changes in posuo itself, how is the internal dynamics and how far the external intervention for the process of changing in Posuo at Buton local community. As the qualitative research, ethnography approach was used to gain the data as much as possible from many sources. Therefore, the main data of this research is presenting the result of this research; those are the description of the ritual and respondents’ responses. Besides, the study of oral tradition was used as the foothold to elaborate the method of oral transmission and the system of transmission to answer why posuo bears up to this day. The result of this research showed that the changes in posuo were affected by internal dynamics factor namely the Butoness who support posuo and external intervention which came from outside, such as state institution and geographical problem the existence of posuo between both effects presents strategy to adapt for answering the internal demands and external pressure at the same time. "

"[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.

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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.]"

"Tesis ini merupakan penelitian yang membahas tentang peranan kabolosi dalam tradisi lisan kande-kandea kabolosi pada masyarakat Baruta Analalaki di Buton. Sumber data dalam penelitian ini diperoleh dari data lapangan dan data pustaka. Beberapa teori dan konsep yang digunakan antara lain peran, tradisi lisan, dan ritual. Metode yang digunakan dalam penelitian ini adalah metode etnografi. Dalam pembahasan tesis ini akan memaparkan tiga hal utama yakni kelisanan, ritual makan bersama, dan peranan kabolosi dalam kande-kandea kabolosi. Pada pembahasan pertama, masyarakat Baruta Analalaki merupakan salah satu masyarakat di Buton yang masih mempertahankan kadandio sebagai salah satu kelisanan dalam tradisi kande-kandea kabolosi. Dalam pertunjukannya, proses penciptaan lisan yang dilakukan sang pelantun lebih menitikberatkan pada penghafalan teks secara tetap, atau tidak secara spontanitas dan menolak kreasi baru. Untuk mempermudah hafalannya, sang pelantun menguasai dan memanfaatkan formula tetap dan tidak tetap. Pada pembahasan selanjutnya, masyarakat Baruta Analalaki merupakan salah satu masyarakat di Buton yang melaksanakan tradisi kande-kandea sebagai sebuah ritual. Kosep dasar ritual makan bersama yang mereka lakukan adalah makanan disajikan kepada masyarakat dan arwah leluhur, yang selanjutnya akan makan secara bersama-sama. Masyarakat Baruta Analalaki malaksanakan tradisi ini lebih menitikberatkan pada fungsi pemenuhan kebutuhan spiritual dan sosialnya. Pembahasan terakhir adalah peranan kabolosi dalam kande-kandea kabolosi. Dari hasil analisis, diketahui bahwa kabolosi memiliki peranan yang sentral dalam kehidupan kande-kandea kabolosi hingga hari ini. Selama masyarakat Baruta Analalaki masih memiliki kebutuhan spritual dan sosial, maka selama itu pula kabolosi akan diperlukan. Peranan kabolosi dalam kande-kandea kabolosi adalah memediasi masyarakat dengan arwah leluhur, mengelola masyarakat. dan melakukan pewarisan baik diluar maupun di dalam pelaksanaanmya.

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This thesis is a study about the role of kabolosi in the oral tradition Kandea-kandea Kabolosi at Baruta Analaki society in Buton. Sources of data were obtained from field and reference. Some theories and concepts were used role, oral tradition, and ritual. The method used in this reserach is an ethnographic method.

The discussion of this thesis will describe three main things such as orality, ritual eating together, and the role of Kabolosi in Kande-Kandea Kabolosi. Firstly, Baruta Analaki society is one of the community in Buton that still maintains Kadandio as one of orality in the tradition of Kande-Kandea Kabolosi. In the show, the process of creation who performed by the singer is more focused on text memorization is fixed, or not spontaneously and denied new creation. For making easy on its memorization, the singer command and use the fixed and variable formula. Next, this study about Baruta Analalaki society is one of community in Buton who carry out Kande-Kandea tradition as a ritual. The basic concept of ritual of eating together is serve the food to the public and ancestral spirits, which in turn will feed together. They do this tradition to emphasize on fulfillment function of spiritual and social. The last discussion is about the role of Kande-Kandea Kabolosi. From the analysis, it is known that Kabolosi has a central role in Kande-Kandea Kabolosi’s life till this day. As long as they still have spiritual and social needs, then Kabolosi will be required. Kabolosi roles in Kande-Kandea were mediated society with acestral spirits, manage people, and do good tranmission even in outside and inside of its implementation."

"ABSTRACTProgram transmigrasi penduduk Jawa ke Lampung oleh pemerintah Indonesia telah mendorong terjadiya perubahan kebudayaan pada penduduk asli Lampung. pembentukan kantong etnik adalah upaya dari penduduk asli lampung untuk mempertahankan kebudayaannya. Lampung memiliki semboyan ldquo;Sang Bumi Rwai Jurai rdquo; yang bermakna satu bumi lampung dua suku. Yaitu suku Saibatin yang membentuk kantong etnik di pesisir dan suku Pepadun yang membentuk kantong etnik di pedalaman. Kota Bandar Lampung adalah salah satu kota di pulau Sumatera yang mengalami pertumbuhan yang cepat karena merupakan pintu gerbang utama jalur masuk menuju pulau sumatera. Pertumbuhan pada kantong etnik lampung akan mendorong banyaknya jaringan jalan dan pusat keramaian yang akan berpengaruh dalam pembentukkan pola pemukiman. Interkasi dengan penduduk luar merupakan salah satu faktor dalam terjadinya perubahan kebudayaan. Dengan mengunakan metode purposive sampling dan analisis pola keruangan, penelitian ini diarahkan untuk mengetahui pola perubahan kebudayaan pada kantong etnik Lampung yang berada di Kota Bandar Lampung. hasilnya, semakin dekat kantong etnik dengan pusat kota yang di lihat berdasarkan pusat keramaian dan jaringan jalan, Maka akan semakin cepat pula perubahan kebudayaan yang terjadi. Selain itu, Kantong etnik yang memiliki bentuk pola pemukiman linier dengan jalan kebudayaannya akan lebih cepat berubah daripada pola pemukiman dengan bentuk memusat. Perubahan unsur kebudayaan bahasa berkaitan dengan perubahan unsur mata pencaharian, jenis mata pencaharian dengan interaksi bersama dengan orang-orang heterogen akan mempercepat terjadinya proses perubahan kebudayaan daripada jenis mata pencaharian yang hanya melibatkan interaksi dengan orang-orang homogen.

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ABSTRACTThe transmigration program of Java 39 s population to Lampung by the Indonesian government has encouraged the change of indigenous culture of Lampung. Create of ethnic enclave is the effort of indigenous villagers to maintain their culture. Bandar Lampung City is one of the cities on Sumatra island with rapid growth because it has main gateway to the entrance of the Sumatera island. Growth in the Lampung ethnic enclave will encourage the number of road network and the center of the crowd that will be affect to create of settlement patterns. Interaction with migrant is one factor in cultural change. By using purposive sampling method and spatial pattern analysis, this research is directed to know the pattern of cultural change in Lampung ethnic enclave located in Bandar Lampung City. the result, ethnic enclave that are close to the city center that is viewed by the center of the crowd and the road network, has fastest cultural change. And Ethnic enclave that have the shape of a linear settlement pattern by road, will have faster of culture change. Cultural language changes related to changes in livelihoods, the type of livelihoods with interaction with heterogeneous people will accelerate the process of cultural change rather than the type of livelihood that involves only interactions with homogeneous people."