48 research outputs found
Kopi dan kehidupan sosial budaya Masyarakat Gayo
No full textPetani kopi merupakan salah satu komponen terbesar masyarakat gayo di dataran tinggi gayo. Dinamika yang berkembang di dalamnya sejak kedatangan Belanda hingga saat ini begitu menarik untuk dikaji dari sisi sosial dan budayanya. Mulai dari perkenalan masyarakat dengan kopi, dinamika perjalanan sejarah kopi. hingga proses modernisasi pada masyarakat petani kopi di dataran tinggi gayo
NILAI-NILAI PEMBANGUNAN ISLAM DALAM MASYARAKAT GAYO
Full text linkAbstrak: Sistem budaya masyarakat Gayo bernilai spiritual dan berorientasi akhlâq al-karîmah. Nilai-nilai budaya ini membentuk pergaulan hidup bersama berlandaskan syariat Islam. Tulisan ini bertujuan untuk menelaah dan mengangkat kembali nilai budaya Gayo yang dipandang relevan dengan ajaran Islam. Penulis menemukan bahwa nilai-nilai budaya Gayo;genap mupakat “syuro”(musyawarah), amanat (amanah), Tertib,Alang tulung beret bantu(saling-tolong menolong”,Gemasih (kasih sayang),setie(setia),bersikemelen (berkompetisi) memiliki nilai-nilai spiritual bagi masyarakat Gayo. Sistem-sitem nilai tersebut menurut analisis penulis sejalan dengan ajaran Islam. Sinergisitas antara Islam dan nilai-nilai budaya Gayo pada akhirnya diharapkan mampu mewujudkan pembangunan al-insân al-kâmil dalam masyarakat Gayo. Hal ini tentunya dapat terwujud jika ada upaya nyata untuk mengimplementasikan nilai-nilai budaya tersebut pada tataran praktis.Abstract: The Values of Islamic Development in Gayo Society. The system of Indonesian Gayo culture has spiritual dimension of value and virtuous character (akhlâq al-karîmah) orientation. Such cultural values form the relationship of living together based on the principles of Islamic shariah. This paper is aimed at analyzing and reconstructing Gayo cultural values perceived to be relevant with Islamic teaching. The author finds that the values of Gayo culture that includesmukemel (low hearted and honor),setie (faithful),semayang/gemasih (affection), mandate,genap mupakat (consolidation), alang tulung beret berbantu (helpful), bersikemelen (competitive) have spiritual values for Gayo society. Such value systems according to the author run parallel with the teachings of Islam. The synergy of Islam and the cultural values of Islam is finally hoped to be capable of producing perfect man oral-insân al-kâmil within Gayo society. And for this to be realized, there should be a more serious attempt to implement such cultural values at the practical level.Kata Kunci: Nilai budaya, pembangunan, Gayo, Isla
SAPAAN HUBUNGAN KEAKRABAN DALAM BAHASA GAYO DIALEK UKEN
No full textABSTRAKKata Kunci: sapaan hubungan keakraban, bahasa Gayo dialek UkenPenelitian yang berjudul Sapaan Hubungan Keakraban dalam Bahasa Gayo Dialek Uken ini mengangkat masalah (1) sapaan yang digunakan untuk menyatakan hubungan keakraban dalam bahasa Gayo dialek Uken dan (2) faktor-faktor yang memengaruhi pemilihan sapaan hubungan keakraban dalam bahasa Gayo dialek Uken. Metode penelitian yang digunakan adalah metode deskriptif dan jenis pene- litian ini adalah penelitian kualitatif dengan memanfaatkan data yang diperoleh ber-dasarkan latar alamiah. Pengumpulan data dilakukan melalui teknik pengamatan dan wawancara. Selanjutnya, sumber data penelitian ini adalah masya-rakat penutur bahasa Gayo dialek Uken yang berdomisili di Kecamatan Lut Tawar, Kebayakan, dan Bintang. Data penelitian ini diolah dan dianalisis setelah semua data terkumpul melalui hasil pengamatan (observasi) dan wawancara. Data dari hasil pengamatan (observasi) dianalisis untuk melihat dan membuktikan secara nyata situasi pemakaian sapaan hubungan keakraban dalam bahasa Gayo dialek Uken di Kecamatan Lut Tawar, Kebayakan, dan Bintang, di Kabupaten Aceh Tengah. Sementara itu, data yang diperoleh melalui wawancara diolah dan dianalisis serta dipadukan dengan data yang diperoleh dari pengamatan. Hasil penelitian ini menunjukkan bahwa bentuk sapaan hubungan keakraban dalam bahasa Gayo dialek Uken meliputi awan dan/atau kakek untuk menyapa orang yang sebaya dengan kakek, anan dan/atau nenek untuk menyapa orang yang sebaya dengan nenek, ama dan/atau bapak untuk menyapa orang yang sebaya dengan ayah, ama, ama uwe, ama kul, pak uwe, pak kul, dan/atau bapak untuk menyapa orang yang sebaya dengan abang ayah/ibu dan suami kakak ayah/ibu, ine, ine uwe, ine kul, mak uwe, mak kul, mamak, dan/atau ibu untuk menyapa orang yang sebaya dengan kakak ayah/ibu dan istri abang ayah/ibu, ama, ama ucak, cicik, pak cik, dan/atau bapak untuk menyapa orang yang sebaya dengan adik laki-laki ayah/ibu dan suami adik ayah/ibu, ine, ine ucak, ibi, bibi, mamak, dan/atau ibu untuk menyapa orang yang sebaya dengan adik perempuan ayah/ibu dan istri adik ayah/ibu, abang mayak, abang win, abang ipak, abang + nama anak pertama, abang + nama diri, dan abang untuk menyapa orang yang sebaya dengan abang, akan mayak, akan win, akan ipak, akan + nama anak pertama, aka, kak + nama diri, dan kakak untuk menyapa orang yang sebaya dengan kakak, aman mayak, aman win, aman ipak, aman + nama anak pertama, win, adek, dek+ nama diri, dan nama diri untuk menyapa orang yang sebaya dengan adik laki-laki, inen mayak, inen win, inen ipak, inen + nama anak pertama, ipak, adek, dek + nama diri, dan nama diri untuk menyapa orang yang sebaya dengan adik perempuan. Selain itu, terdapat pula bentuk sapaan yang disesuaikan dengan pekerjaan/jabatan/pangkat seseorang seperti pak dokter, bu bidan, pak camat, pak bupati, pak letnan, pak sersan, pak dandim, dan pak kapolres. Kemudian, terdapat pula bentuk sapaan berdasarkan bentuk fisik dan warna kulit seseorang seperti gemok dan/atau mok untuk menyapa orang yang berpipi tembam, onot dan/atau not untuk orang yang bertubuh kecil atau pendek, ganyong dan/atau nyong untuk orang yang bertubuh tinggi, utih untuk orang yang berkulit cerah/putih, dan item untuk orang yang berkulit gelap/hitam. Ada pun faktor yang memengaruhi pemilihan bentuk sapaan hubungan keakraban dalam bahasa Gayo dialek Uken adalah perbedaan umur, perbedaan jabatan/pekerjaan, perbedaan situasi, perbedaan status sosial, perbedaan keakraban, perbedaan jenis kelamin, serta perbedaan bentuk fisik dan warna kulit
Demokrasi di Tanoh Gayo Lues
No full textThis study tried to describe facts about the election process as well as the
winning candidate Gayo Lues district chief in 2012, and saw the role of the
Independent Election Commission (KIP) Gayo Lues district in succeeding
elections Gayo Lues district.
The theory is used to decompose the problem is the conflict theory, the
theory of elite polities, election theory, and the theory of election disputes. In this
study using qualitative descriptive method, the research is used to describe the
atmosphere that occur in the field based on the data, behavior, speech and writing
are observed. By using the design method of interviews as the main techniques of
data collection, the study relies on the analysis of the interview data obtained and
its relevance to the theory used. Therefore government and the election organizers
and participating organizes the elections in order to improve the quality of jobs as
the organizers of future election goes well.
In a study conducted by the author in Gayo Lues district race location, the
organization of the local elections run smoothly and without obstacles, but after
organizing the elections mentioned authors encountered a problem that occurs in
the location collection sound or TPS dismantling the ballot box has been sealed by
the Gayo Lues district race organizers, and demolition barrel mentioned voice has
also been secured by the authorities, as well as the two candidate regent and
deputy regent who lost also vat the Constitutional Court (MK) to ask for a repeat
election, but the filing of a lawsuit of 2 The prospective partner has passed the
expiration of claiming so that Court rejected the claim for in the process.114 HalamanSkripsi Sarjan
LEKSIKOGRAFI BERGAMBAR INDONESIA-GAYO-INGGRIS-ARAB: KONSEP DASAR, FUNGSI, JENIS, DAN ISI KAMUS
Full text linkThe existence of local and vernacular languages in Indonesian of more than six hundreds needs to be defend. It can be done by fostering high loyalty to keep using the language, especially the mother tongue (vernacular) amid the strike of more popular languages. The phenomena of language extinction in the future, such as the decrease in the number of active speakers, the reduction of certain language use, and the ignorance to the mother tongue have become a big problem nowadays. One solution in language preservation is through lexicography or ilm al-shina'ah al-mu'jamiyah or dirasah mu'jamiyah. Lexicography is the art and technique of compiling a dictionary by selecting words to uptake (dakhil), defining word meanings, discussing the completeness of the dictionary components, and giving other information to provide a correct and easy-to-understand meaning of vocabulary. Compiling a dictionary is one of efforts in maintaining the existence of both Indonesian and vernacular language, like Gayo language. Aside from that, arranging Indonesian-Gayo-English-Arabic lexicography, will also help position Indonesian language among global languages. In addition, more Indonesian people may also be able to master second or foreign languages as a vehicle for learning science and modern technology
Coffee Mantra in Land Gayo : Semiotic Study and Analysis of The Meaning Structure of Text
Full text linkThis thesis is entitled "Coffee Mantra in Gayo Land: Semiotic Study and analysis of text meaning". Phenomenally, this research is a form of preserving local wisdom in Gayo land, especially Mantra Kopi. The aim of this research is to reveal three main problems: (1) How the Coffee Mantra has become local wisdom in Gayo. (2) What is the meaning of the Coffee Mantra text. (3) What is the musical structure of Mantra Kopi. To study the first main problem, local wisdom theory and oral literature are used. Furthermore, to explain the second main problem, semiotic theory was used by Charles Sander Pierce. Next, to solve the third problem, William P. Malm's theory is used. The research methods used are descriptive-analytic methods and qualitative methods, based on field research. The techniques used are: observation, interviews, visual and audiovisual recording. The work process is field and laboratory work. Results obtained: The Gayo coffee plant, which is now world famous, has apparently been growing wild for a long time in Gayo Land. During the colonial period, a Dutch researcher, C. Snouck Hurgronje, communicated with the native Gayo people and asked who planted this plant (coffee), but none of the Gayo people admitted it. Gayo people are unique in growing coffee, starting fromcast a spell on him by treating coffee like humans. This is done to make the coffee fertile and provide an abundance of coffee beans. (3) The meaning of the text in Mantra Kopi can be interpreted semiotically as having a very sacred and magical meaning. It needs to be emphasized that the Coffee Mantra is not an expression and sayings related to shamanic science. The phrase symbolized by Mantra Kopi interprets the role of Almighty God in the order of life, especially agricultural knowledge, and provides a philosophical perspective on the lives of farmers and the Gayo community in growing coffee. (3) The melody structure of the song consists of 7 bars using the Hijaz maqam. The presentation of the Coffee Mantra, after being observed repeatedly and then by the author conducting experiments, turned out that the Coffee Mantra had similarities with the Muslim way of reciting the Koran, namely maqam hijaz. Mantra Kopi has a duration of 25 seconds and has 72 tones using the hijaz tetrachord scale interval with western characteristics.158 PagesTesis Magiste
Tradisi Bejamu Saman di Gayo Lues dalam Sejarah 1999-2006
No full textThe Bejamu Saman tradition is a form of folk feast conducted traditionally and
culturally that grows and develops in the Gayo Lues community. Bejamu Saman is
done by inviting the people of other villages to come to perform saman dances in turn
but in its implementation, these two villages will show their greatness in playing
saman alternately. in the history of the journey of implementing the Bejamu Saman
tradition had stopped, not only Bejamu Saman for saman and other crowd-causing
activities were also stopped, as a result of the armed conflict of the Free Aceh
Movement (GAM) against the TNI which continued to heat up until its peak occurred
in the range of 2003-2004.then from that regional tradition of Bejamu Saman was
stopped after the following year until 2006 which was suspected by several things
including: diminishing saman perpetrators, negative abusers from young men,
sources of funds, and public interest that continue to decrease due to the influence of
modern times. In this study using the Descriptive Qualitative method, In carrying out
the process and analyzing the results of data collection, the research used is historical
research, the application of this type of research takes stages of work as known by the
author as follows: Heuristics, Source Criticism (history), Presentation, Interview
(interview), and documentation. The Bejamu Saman tradition is a legacy of the
ancestors that continues to be carried out by the Gayo Lues community, and in its
implementation upholds a religious, social sense, and upholds the norms of life and
binding laws, in the implementation of The Bejamu Saman tradition takes place there
are typical foods and drinks that become the mainstay banquet, coffee, cigarettes,
2
gutel, lepat, Leladu, and even the existence of Selpah (Bekal). Historically, the
Bejamu Saman Tradition had stopped completely, the cessation of the
implementation of the Bejamu Saman tradition which was caused by the armed
conflict of the Free Aceh Movement (GAM) against the TNI created such a big
impact, namely the reduction of socialization between communities both between
villages and fellow villages and the absence of youth enthusiasm for gardening
because their goals no longer existed but also the cessation of the Bejamu Saman
Tradition was not only caused by conflict, but because of inadequate human
resources such as young people who are not in Gayo Lues, young men are the pulse
of the Bejamu Saman tradition, in this case the majority of young people are outside
the area or city and even outside the island to gain knowledge or work. The
differences in the Tradition of Bejamu Saman after or before the conflict in the
history of 1999-2006 are very significant, in terms of the excitement of the event, the
attributes of the bines and the atmosphere that was expected to be not as optimal as
before the conflict occurred and from the conflict incident it also caused its own
trauma for the Gayo Lues community. then the most unfortunate thing is that the
perpetrators of Bejamu Saman are getting less and less91 HalamanTesis Magiste
Management, Exploitation and Contract Labor of the Pine Merkusi Forest in Tanah Gayo during the Dutch Colonial Period
Full text linkThis article examined the history of the merkus pine forest in the Dutch colonial era in Tanah Gayo, Aceh Province, Indonesia. The researcher focused on finding facts about (1) forest management and exploitation; and (2) the life of the contract labor. In this study, we employed the historical method using primary sources, which consisted of documents or archives, reports, pictures, and records of the Dutch people’s journey to Tanah Gayo. In addition, the secondary sources were books, newspapers, thesis, and relevant articles. The author found three very basic problems. First, before the arrival of the Dutch colonials, most of the merkus pine forest was part of ulayat lands and customary forests. The forest itself was regulated by custom and maight not be owned by individuals. In addition, the community was traditionally given the right to use the resources in the forest. During the Dutch colonial period, the forest management system adopted many systems and rules from Java, but these rules were interpreted by the Dutch according to the purpose of exploitation so that it seemed unclear. Second, the contract labor were Javanese, but these workers were actually part of human exploitation
Perbedaan Kreativitas Belajar Dasar Desain Grafis Menggunakan Pembelajaran PjBL Berbasis GRASPS Berbantuan Modul Digital Dibandingkan Berbantuan Bahan Ajar Cetak Pada Siswa Kelas X Di Smk Islam Batu
No full textABSTRAK Pembelajaran dasar desain grafis lebih banyak melakukan proses praktikum sehingga karakteristik dalam pembelajaran ini tentu membutuhkan kreativitas siswa. Banyaknya siswa yang meniru rancangan guru saat proses praktikum serta kurangnya variasi guru dalam penggunaan bahan ajar membuat siswa memiliki kreativitas yang kurang. Penelitian ini digunakan untuk mengetahui perbedaan peningkatan kreativitas belajar dasar desain grafis sesudah menggunakan model pembelajaran Project Based Learning berbasis GRASPS berbantuan modul digital dibanding kreativitas belajar dasar desain grafis sesudah menggunakan model pembelajaran Project Based Learning berbasis GRASPS berbantuan bahan ajar cetak pada siswa kelas X SMK Islam Batu. Penelitian ini menggunakan racangan eksperimen semu (Quasy-Experimental Design) dengan penerapan pretest-posttest. Subjek penelitian dalam penelitian ini adalah kelas X TKJ berjumlah 15 siswa sebagai kelas eksperimen diberi perlakuan penerapan modul digital menggunakan model pembelajaran Project Based Learning berbasis GRASPS dan kelas X RPL berjumlah 17 siswa diberi perlakuan penerapan bahan ajar cetak menggunakan Project Based Learning berbasis GRASPS. Uji hipotesis dalam penelitian ini menunjukkan nilai probabilitas yang didapatkan sebesar 0,046 pada kelas eksperimen (X TKJ) dan 0,042 pada kelas kontrol (X RPL). Kesimpulan lain melalui penelitian ini, didapatkan hasil jika nilai rata-rata akhir setelah melakukan posttest adalah 80,27 pada kelas eksperimen dan 73,41 pada kelas kontrol. Dalam penelitian ini diambil kesimpulan bahwa pembelajaran dengan menggunakan pembelajaran PjBL berbasis GRASPS berbantuan modul digital lebih berpengaruh dalam peningkatan kreativitas belajar dasar desain grafis siswa dibandingkan dengan menggunakan bahan ajar cetak
State legal pluralism: the intersection of adat, jinayah, and national penal law in Gayo, Indonesia
Full text linkThis book discusses the dynamic intersection of three bodies of law; adat, Aceh Shari’a and national penal law, and the institutions applying them. It focuses on how these address public morality and criminal offences of a sexual nature as they play out in the Gayonese community of Central Aceh dan Bener Meriah districts, Indonesia.The author argues that these three legal systems have complemented and become alternatives to one another. The state, non-state legal actors and adat officials observe certain limits of each legal system and shop the forums available or apply legal differentiation. Among the actors involved, the police is the most influential in directing the use of the three legal systems. They decide which legal system suited best for the victims’, offenders’ and their own interest and they are the bridge between legal systems in the pluralism of penal law in Aceh. These legal developments in Gayo suggest that state recognition of non-state law (adat law) as part of the state legal system may give a high degree of autonomy to adat institutions. This goes against the frequent claim that recognition of adat always leads to more control by the state.Indonesia Endowment Fund for Education (LPDP) of Ministry of Finance of the Republic of IndonesiaAsian Studie
