Bima Community Research Articles

REPRESENTASI ETOS KERJA MASYARAKAT BIMA DALAM BUDAYA KAPATU: KAJIAN ANTROPOLOGI SASTRA

Kapatu is one of the oral literature that developed in the life people of Bima. As oral literature, Kapatu also represents various aspects of the social and cultural life of the Bima people, one of which is the work ethic. In essence, kapatu has been widely studied, but there are no researchers who focus on the problem of work ethic. Previous researchers examined kapu on elements of cultural structure, form and function, educational values, word forms and sound patterns, and language politeness. Based on this, the purpose of this study is to explain the form of the Bima people's work ethic in the Kapatu culture. This research is a qualitative type using a literary anthropological approach and descriptive method. Sources of research data came from two kapatu singers, Tarman N. Jafar and Khadijah who lived in Raba Kodo Village, Woha District, Bima Regency. Research data in the form of an array of kapatu taken from various titles, namely Dali, Teka Mpende, Kae, Lopi Peng, and Tambora. Data collection techniques using interactive techniques. The data analysis technique used descriptive analysis techniques. The results of this study are the work ethic of the Bima community through the Kapatu culture which represents a high work ethic. The indication of a high work ethic is because in their work the Bima community instills a humble attitude, does not get satisfied quickly, is disciplined, diligent, has a firm opinion, is brave in doing work, works hard, is responsible, patient in sailing, and does not give up easily work.

REPRESENTASI ETOS KERJA MASYARAKAT BIMA DALAM BUDAYA KAPATU: KAJIAN ANTROPOLOGI SASTRA

Kapatu is one of the oral literature that developed in the life people of Bima. As oral literature, Kapatu also represents various aspects of the social and cultural life of the Bima people, one of which is the work ethic. In essence, kapatu has been widely studied, but there are no researchers who focus on the problem of work ethic. Previous researchers examined kapu on elements of cultural structure, form and function, educational values, word forms and sound patterns, and language politeness. Based on this, the purpose of this study is to explain the form of the Bima people's work ethic in the Kapatu culture. This research is a qualitative type using a literary anthropological approach and descriptive method. Sources of research data came from two kapatu singers, Tarman N. Jafar and Khadijah who lived in Raba Kodo Village, Woha District, Bima Regency. Research data in the form of an array of kapatu taken from various titles, namely Dali, Teka Mpende, Kae, Lopi Peng, and Tambora. Data collection techniques using interactive techniques. The data analysis technique used descriptive analysis techniques. The results of this study are the work ethic of the Bima community through the Kapatu culture which represents a high work ethic. The indication of a high work ethic is because in their work the Bima community instills a humble attitude, does not get satisfied quickly, is disciplined, diligent, has a firm opinion, is brave in doing work, works hard, is responsible, patient in sailing, and does not give up easily work.

Representasi Karakter Perempuan Masyarakat Bima Dalam Budaya Kapatu: Kajian Tradisi Lisan

Kapatu is one of the oral literature that developed in the life people of Bima. As oral literature, Kapatu also represents various aspects of the social and cultural life of the Bima people, one of which is the work ethic. In essence, kapatu has been widely studied, but there are no researchers who focus on the problem of work ethic. Previous researchers examined kapu on elements of cultural structure, form and function, educational values, word forms and sound patterns, and language politeness. Based on this, the purpose of this study is to explain the form of the Bima people's work ethic in the Kapatu culture. This research is a qualitative type using a literary anthropological approach and descriptive method. Sources of research data came from two kapatu singers, Tarman N. Jafar and Khadijah who lived in Raba Kodo Village, Woha District, Bima Regency. Research data in the form of an array of kapatu taken from various titles, namely Dali, Teka Mpende, Kae, Lopi Peng, and Tambora. Data collection techniques using interactive techniques. The data analysis technique used descriptive analysis techniques. The results of this study are the work ethic of the Bima community through the Kapatu culture which represents a high work ethic. The indication of a high work ethic is because in their work the Bima community instills a humble attitude, does not get satisfied quickly, is disciplined, diligent, has a firm opinion, is brave in doing work, works hard, is responsible, patient in sailing, and does not give up easily. work.

Representasi Karakter Perempuan Masyarakat Bima Dalam Budaya Kapatu: Kajian Tradisi Lisan

Kapatu is one of the oral literature that developed in the life people of Bima. As oral literature, Kapatu also represents various aspects of the social and cultural life of the Bima people, one of which is the work ethic. In essence, kapatu has been widely studied, but there are no researchers who focus on the problem of work ethic. Previous researchers examined kapu on elements of cultural structure, form and function, educational values, word forms and sound patterns, and language politeness. Based on this, the purpose of this study is to explain the form of the Bima people's work ethic in the Kapatu culture. This research is a qualitative type using a literary anthropological approach and descriptive method. Sources of research data came from two kapatu singers, Tarman N. Jafar and Khadijah who lived in Raba Kodo Village, Woha District, Bima Regency. Research data in the form of an array of kapatu taken from various titles, namely Dali, Teka Mpende, Kae, Lopi Peng, and Tambora. Data collection techniques using interactive techniques. The data analysis technique used descriptive analysis techniques. The results of this study are the work ethic of the Bima community through the Kapatu culture which represents a high work ethic. The indication of a high work ethic is because in their work the Bima community instills a humble attitude, does not get satisfied quickly, is disciplined, diligent, has a firm opinion, is brave in doing work, works hard, is responsible, patient in sailing, and does not give up easily. work.

UPAYA MIGRAN BIMA DALAM BEKERJA (NGUPA NGAHA) UNTUK KEBERLANGSUNGAN PENDIDIKAN ANAK

Research problem, becoming a migrant worker has become the goal of the Bima community. In the last few decades, the people of Bima have now depended on themselves to become migrant workers. This includes educating their children. The purpose of this research is, how the efforts of Bima migrants in working for the continuity of children's education. The research method used in this paper is a qualitative approach. The data collection is carried out in two models, namely primary and secondary data collection. Primary data obtained by means of: in-depth interviews (in-depth, interview). Research findings Nggembe Village migrants working in Malaysia have improved their children's education. Achievements in the field of education in 2021 consist of: average length of school and literacy rate. The literacy rate in Nggembe Village continues to increase from 81.4 to 85.80 in 2020 and 94.67 in 2021 or an average increase of 2.7% annually, while the average length of schooling has increased from 7.2 years in 2019 to 7.3 years in 2021. Conclusion, Nggembe Village migrants working in Malaysia have struggled to the maximum to increase their income with one basic principle, namely wanting to improve children's education

UPAYA MIGRAN BIMA DALAM BEKERJA (NGUPA NGAHA) UNTUK KEBERLANGSUNGAN PENDIDIKAN ANAK

Research problem, becoming a migrant worker has become the goal of the Bima community. In the last few decades, the people of Bima have now depended on themselves to become migrant workers. This includes educating their children. The purpose of this research is, how the efforts of Bima migrants in working for the continuity of children's education. The research method used in this paper is a qualitative approach. The data collection is carried out in two models, namely primary and secondary data collection. Primary data obtained by means of: in-depth interviews (in-depth, interview). Research findings Nggembe Village migrants working in Malaysia have improved their children's education. Achievements in the field of education in 2021 consist of: average length of school and literacy rate. The literacy rate in Nggembe Village continues to increase from 81.4 to 85.80 in 2020 and 94.67 in 2021 or an average increase of 2.7% annually, while the average length of schooling has increased from 7.2 years in 2019 to 7.3 years in 2021. Conclusion, Nggembe Village migrants working in Malaysia have struggled to the maximum to increase their income with one basic principle, namely wanting to improve children's education

STRENGTHENING ECOLOGICAL CITIZENSHIP THROUGH LOCAL WISDOM NGAHA AINA NGOHO IN BIMA REGENCY, INDONESIA

Strengthening ecological citizenship through the local wisdom of Ngaha Aina Ngoho by the Oi Oi Seli group in Bima Regency has given positive results in realizing environmental preservation. The purpose of this research is to analyze the strengthening of ecological citizenship through the local wisdom of Ngaha Aina Ngoho in the Bima community through the programs of Desa Oi Seli Desa Maria, Kecamatan Wawo as a group that upholds the value of local wisdom of Ngaha Aina Ngoho. This research uses a case study research type. They were collecting data using observation, interview, and documentation techniques. Data analysis used interactive analysis techniques consisting of data reduction, data presentation, and data verification. The results showed the strengthening of ecological citizenship through local wisdom of Ngaha Aina Ngoho, which was carried out through the Oi Seli Community consisting of; socialization of environmental awareness, reforestation of deforested forests and planting of protected and productive trees, empowerment of environmentally conscious groups, workshops and seminars and formulation of environmental protection regulations. The results of strengthening the value of Ngaha Aina Ngoho's local wisdom in the Bima community positively impact the environment, economy, and tourism. Meanwhile, the challenges and obstacles are still the minimum levels of public education and the ups and downs of members' enthusiasm in preserving the environment.
 
 <p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/edu_01/0893/a.php" alt="Hit counter" /></p>

Learning media for the transliteration of Latin letters into Bima script based on android applications

Preservation of Indonesian culture is an important thing that must be considered. One of the efforts that have been made in preserving culture is technological development implementation. In cultural preservation, based on data obtained from 45 respondents from the Bima community in Indonesia, 34.9% of the community does not understand the Bima script. It means that only 65.1% of the community can understand Bima script. This condition will continue to grow if there is no effort made to preserve the Bima script. Because people should have a comprehensive knowledge of the Bima script to understand its usage in writing and reading activities, people tend to have less desire to learn the Bima script. Mataram University is trying to develop creative and innovative learning products to learn the Bima script learning model in an interactive application using a smartphone to translate Latin letters into the script. This development aims to facilitate the process of learning Bima characters for the community. The method that has been used is to apply a string replacement algorithm based on the Bima script rules in the reference book containing the ancient Bima script. According to the experiment result, the alpha test value from 31 respondents is 99.36%, and the Beta test value from 45 respondents Bima society is 91.50%. It can be concluded that this application is feasible as a learning medium.

Traditional Medicinal Plants in Bima Communities: A Bacterial Activities Test and Phytochemicals

The use of medicinal plants in Bima communities has been widely practiced for a long time by parents and ancestors, however, this was usually not based on scientific understanding of the chemical contents in those medical plants. Consequently, in determining the standard amount of dosage relies on experience and hereditary habits. The purpose of this study was to determine the antibacterial and phytochemical activity test of traditional medicinal plants in Bima community. Samples of medicinal plants used were Muntingia calabura, Phyllanthus urinaria, Ageratum conyzoides, Manilkara zapota and Momordica charantia. The results indicate that Muntingia calabura and Ageratum conyzoides contain alkaloid compounds, flavonoids, trpenoids, saponins and tannins with concentrations of 20.40 and 60 ml which have the ability to inhibit the activity of Staphylococcus aureus by producing an inhibitory zone that is classified as a very well with an average radius of the inhibition zone 14.47 ± 0.40 mm. Whilst, the phytochemical test result of medicinal plant extracts show that 4 plant samples contain flavonoid compounds, 1 sample does not contain flavonoids, 4 samples contain alkaloid compounds, 5 samples contain steroid compounds and terpenoids, 4 samples contain saponin compounds, and 1 sample does not contain saponins.

Performance and utilization of local sorghum (Sorghum bicolor L.) in West Nusa Tenggara

Sorghum was seen as one of the crops best suited to future climate change due to its ability to adapt to conditions. such as drought, salinity and high temperatures. This study was aim to know the performance and utilization of local sorghum in West Nusa Tenggara especially in Bima District. A collection of sorghum samples was performed on a population of sorghum farmers in both small and larger planting areas. Observations were made on the characteristics of plant and panicle. In addition, interviews were conducted on farmers using questionnaires to obtain data on harvested area, planting location, harvest time, and sorghum utilization. Qualitative data obtained were analyzed descriptively and presented in tables and figures, while quantitative data were analyzed using Annova test continued by BNJ/Tukey at 0.05 level of significant. There are six (6) local sorghum varieties whose appearance are very different from one another namely gando bura, gando keta, gando keta 2, latu kala, latu keta, and latu keta 2. Varieties had effect on plant height, diameter of stem, leaf size and panicle length. Apart from being distinguished by the color of the husk, they are also distinguished from the shape and presence of fur at the tip seed. Specifically gando bura variety has the ability producing until 12 tillers. Sorghum has been consumed by Bima community as a main food mixed with rice, as well as processed food such as dodol sorghum and sorghum porridge.

Building Children's Character: Ethnographic Study of Maja Labo Dahu Culture at Bima Community

The development of the impact globalization was the emergence of manners in shifting children's characters. Therefore the aesthetic principle of Maja Labo Dahu was needed to become an instrument of development moral to build children's character. This study aimed to describe the concept of building children's character through Maja Labo Dahu, inhibiting factors, and reactualizing children’s character through Maja Labo Dahu at Bima community. This study used qualitative research with phenomenological and sociological approaches. The results showed that the exemplary aspect of parents, teachers and elite figures as the key for building children’s character. Needing implementation moral behavior through integration teaching religious and culture. The obstacle was lack of understanding of a child's culture values Maja Labo Dahu, lack of the characteristics of figures in the environment, and the absence of synergy by parents and school in establishing a children's understanding of Maja Labo Dahu. Reactualizing student’s characters involve: doing workshop and seminar to encourage strengthening of cultural character of Maja Labo Dahu and publishing Book of Muatan Lokal as literation materials in education unit level.
 Keywords: Maja Labo Dahu, Building Children’s Character, Strengthening of Cultural Values

The Effect of Bore Loi on the Comfort of the Body in the Concept of Pine Lining in the Bima Community

Bore Loi is a kind of herb known to the people of Bima, and is a heritage from ancient times. Bore Loi is an herb that is made as a ”scrub” which is applied (bore) to the entire body, and let it dry for 16 hours and cleaned the next day with a warm bath. The purpose of this study was to determine the effect of Bore loi (Spice Body Scrub) on the comfort of the freshness of the body of the Bima community in Bolo Village RT 11 RW 03 Madapangga District Bima, this study used the ”One Group Pretest-Posttest Design” method, the researchers tested the changes occurred after an experiment or an intervention. In this study a Wilcoxon test statistic test with a significance level of p ≤ 0.05 was used. Observation 1 respondent as many as 39 people stated uncomfortable after the bore loi action, the second observation experienced a change in which of the 39 respondents 28 people still felt uncomfortable and 11 people felt comfortable. Then a third observation was taken for 28 respondents and the results obtained where of the 28 respondents who did the re-observation there were 24 people felt comfortable and 4 people still felt uncomfortable, this was due to several factors such as age, and physical activity. Wilcoxon Test statistical test results, where from the test results obtained P value = 0.000 <0.05 with a confidence level of 95%. This means that Ho is rejected and H1 is accepted by the influence of bore loi (LulurRempah).

Uji Kandungan fitokimia dan Etnobotani Tumbuhan Obat Tradisional Berbasis Pengetahuan Lokal di Kecematan Lambitu Kabupaten Bima

This study aims to study the collection and use of traditional plants by the Bima community. The method used is in-depth interviews, field surveys and questionnaire techniques. Maseration and phytochemical screening tests were carried out to determine the content of active compounds in traditional plants. The results of this study indicate that the types of traditional medicinal plants used as phytochemical test samples consist of 19 types of traditional medicinal plants. Parts of medicinal plants used as raw materials that have medicinal properties in the form of leaves 40%, rhizomes 28%, Fruit 12%, stem 8%, roots%, sap or lenders 4%. Phytochemical test results show that the compounds contained in medicinal plants are Flavonoids, Alkaloids, Steroids, Terpenoids, Saponins and Tanins. Generally Bima people manage and utilize various types of medicinal plants, such as trees, shrubs, herbs and weeds as ingredients (herbs) in the treatment of various diseases

KONSTRUKSI DAN ANALISIS MODEL MATEMATIKA RADIKALISME

An increase in the number of cases related to radicalism in Indonesia is an early warning for the government and is very dangerous for the lives of Indonesian people including the Bima community. Therefore, an anticipated strategy is required to determine the best control of the radicalism. This study aims: (1) to determine the attitude of university student radicalism in the City of Bima, (2) build a mathematical model that is in line with the problem of radicalism in the City of Bima, and (3) to construct the reproduction number from the mathematical model of radicalism, and use the to explain the dynamics of the spread of radicalism in the city of Bima. The following results have been obtained: (1) STKIP Bima students' perceptions of radicalism are categorized into three groups, namely the healthy group of 295 people (12%), the neutral group of 1,768 people (72%), and the radicalism (in perception) group of 393 people ( 16%), (2) The mathematical model has been validated against the real data obtained from the STKIP Bima student population in 2019. It shows that if the chance of moving individuals from neutral groups to radical groups is greater or equal with the opportunity of individuals from neutral groups to healthy groups, one person who believes in radicalism can produce four to five new individuals who understand radicalism.

Penamaan Diri Masyarakat Bima Sebagai Sapaan Hormat Kepada Orang yang Dituakan: Kajian Fonologis dan Kontribusinya dengan Pengajaran di SMP

The study addresses honorific greeting delivered by Bima community using Donggo dialect to greet others. Specifically, the honorific address is used to greet elders using specific names that the local culturally indicates high respocet and honor. This study used qualitative approach and rooted on the sociolinguistics as the foundation of the understanding of the socio-cultural perspectives. The site of the study was Mbawa village, Donggo ditrict, Bima Regency. A number of local community consisting of 50 adult men and 50 adult women were observed as the informants of the study. Data were collected using direct observation and interview. Results show that Bima community perceive greeting is socially embedded in the culture to raise honor to others, elders, mates and the younger. The culture system in the Bima tradition is using modified self-naming to put respect and honor. The system of honorific address socially expresses politeness and religious values that root from the Islamic teaching. As the address system embeds cultural values that in sociolinguistic refers to politeness this study adversely contributes teaching language for secondary school students, implying that self-naming to express honorific address is contributable to school curriculum.

KONTRIBUSI PERBANKAN SYARIAH DALAM PENGEMBANGAN USAHA EKONOMI MIKRO DI BIMA

Changes in the level of life of the people in Bima are influenced by various levels of media, making a shift to the level and lifestyle of the Bima Community, ranging from economic development procedures to trust competition on the performance of both Sharia Bank performance and confessional banking performance. In the modern era all lines of information were found by the Bima community, and then elaborated on the strategic issues of education in the international and national arena. The problem of the low quality of our education does not escape the attention of this article. In the next section, this article raises the development of Islamic economics, and influancing the development of Islamic banking to improve the economy of the community in the modern Bima in this era. The assumption underlying this article is the modeen era has implications for the need for education and economic reform in Bima. The goal is that education has the ability to accommodate, anticipate, and respond to challenges and changes that are and will occur. Conversely, if no renewal is carried out, then education in Indonesia will be left behind by the rhythm of change.

Rimpu: An Overview of Symbolic Meaning

The paper is aimed at describing the symbolic meaning of Rimpu [ways of covering the head and face] as a cultural identity of female in Bima community. There are numerous ways of rimpu: Rimpu Mpida [smallest covering], Rimpu Cili [hiding cover] and Rimpu Colo [slight covering]. Rimpu Mpida [smallest covering] is usually worn by unmarried women, while Rimpu Colo [slight covering] is worn by married women. The methods used in this study were interviews with Bimanese natives and library research describing the symbols in the ways rimpu is worn. The study found that numerous symbols and meanings of Rimpu for married and married women and they also represent woman’s position, status and roles within the society.

Rimpu: An Overview of Symbolic Meaning

This paper aims to describe the symbolic meaning of rimpu as a cultural identity of female in Bima community. There are some meanings behind the different ways of wearing rimpu between married and unmarried women. Rimpu colo is worn by married women while rimpu mpida and rimpu cili are worn by unmarried women. Data for this research were collected using interview with Bimanese natives and library research to find the symbols of the way of the rimpu is worn. The study found that there are special symbols of rimpu for married and married women, including religious and cultural symbols. Rimpu also indicates the woman’s status in the society.

BIAS NILAI PENDIDIKAN DALAM KONSTRUKSI SOSIAL MASYARAKAT BIMA

Education function to develop the ability and form the character and civilization of a dignified nation in order to educate the nation’s life. This is in line with the values and norms of Indonesian society is far from materialism, But along with the influx of globalization and modernization, the value and meaning of education is often biased. The occurrence of bias in the interpretation of the meaning of education is caused by social change. research of education bias in Bima community gives an idea how education values can not be interpreted well by a society. Peter L Berger is one of the sociologists who discussed the whole process of social construction. Using the social construction theory of Peter L Berger, it can be seen that the people of Bima undergo a process of social change consisting of; (a) Changes in education patterns in Bima from Islamic education to secular education, (b) Conversion of society’s high social status, related to education which is a social construction process in Bima
 society about one’s social status. So from the analysis can be seen that education for the community Bima has a very important role in determining the position of a person’s social status.
 
 Keywords: Value of Education, Social Construction, Society of Bima

The use of roi and i’a in Bima language at district of Sape, Bima

Roi and i’a are part of the linguistic wealth possessed Bima community. Since this is part of the linguistic treasure it is necessary to conduct research relating to the form, function, and factors affecting the use of Roi and i’a. Based on the said problems, the researcher thinks that it is necessary to study the use of Roi and i’a by Bima community. The theory used in this research is the theory of forms, functions, and factors causing speech acts in the language. The method used to collect data is observing and noting, recording, cooperating with informants, and doing introspection. Based on the finding and discussion conducted by the researcher, the results of this study can be summed up as follows: a) Roi and i’a in Bima community in the district of Sape can be grouped into three forms, namely: (1) word; (2) phrases; (3) clause. b) Roi in Bima community in district of Sape serves to (1) flatter, (2) express amazement, (3) admonish, (4) mock, (5) express happiness, (6) show politeness,(7) show the intimacy, (8) advise, (9) tell, (10) ask, (11) make an analogy or to unfold, (12) affirm, (13) express pique, and (14) insult. Whereas, i’a in Bima community in district of Sape serves to: (1) express anger, (2) tell, (3) express pique, (4) express disappointment, (5) insult, (6) express a surprise, (7) quip, (8) command, (9) express unbelief. c) The factors causing the use of Roi and i’a in Bima community in the district of Sape are (1) psychological factors and (2) social factors including social status, education level, age, and gender.