Gayo People Research Articles

Re-design of homestay in Takengon city with contemporary Gayo concept

Abstract As tourism develops in the city of Takengon, it is considered profitable for lodging business owners, from star-rated accommodation to jasmine classes emerging in the city of Takengon, making competition very tight. One type of accommodation business that is currently competitive and has great potential to grow rapidly is homestay. With the existing land, the arrangement of the homestay building is still not optimal, where the activities and circulation of the owner still mingle with guests. Likewise, the standard of accommodation facilities still needs to be added to maximize services. Generally, homestays are located in residential areas or tourist villages because of their function as a medium of introduction to the surrounding culture. Homestay re-design aims to redesign the homestay building according to its function with a picture of the life of the gayo people living in it, it can also strengthen the quality of homestay in the future as a competitor in the lodging business competition. The contemporary architectural style was chosen due to its characteristics of being contemporary, flexible and related to the principles of gayo architecture. The research method was carried out with literature studies and field surveys. The field survey included observations, interviews and direct observations of the residents of the houses in the housing estate. Then designed new facilities for the homestay such as, special sleeping room, fire kitchen, restaurant, front office, service area, as well as site arrangement in the form of cotage and open space/ebalen. The design is carried out with the concept of applying the rules of gayo contemporary architecture, namely the application of the concept of natural harmony to the zoning of the site and the application of the concept of filigree in the figure of the building appearance.

Characteristics of soil physical and chemical properties on Arabica coffee land in Bener Meriah Regency

Bener Meriah Regency is one of the Arabica coffee producing areas in Aceh Province. This Arabica coffee has been cultivating for years by the Gayo people with a continuous cultivation system throughout the year. Continuous cultivation for years causes a decrease in soil fertility in both physical and chemical properties, resulting in a decrease in coffee production. This study aims to determine the physical and chemical characteristics of the soil on Arabica coffee land in Bener Meriah Regency. The study used a quantitative descriptive method through land surveys and analysis of data in the field and analysis of soil samples in the laboratory. Observations were made on 15 Land Units Type (LUT) obtained from the overlay of elevation maps, slope maps, soil type maps and existing coffee plantation maps of Bener Meriah Regency. Parameters observed included soil structure, soil permeability, soil aggregate stability, soil pH, total and available P. The results showed that the soil structure was classified as crumb, soil permeability was slow to fast, soil aggregate stability was classified as unstable to rather stable, soil pH was acid to rather acid, P total was very low to very high, and P available was very low.

SEMIOTIC STUDY OF THE MEANING OF THE ORAL LITERARY TEXT OF THE COFFEE MANTRA IN THE LAND OF GAYO

Coffee dominates into the sphere of association and social life. The presence of coffee shops in recent years is also one of the factors of the phenomenon of drinking coffee, such as the form of campaigns that affect the mindset of social communities. The research method used to research Coffee Mantras in Gayo land is the Qualitative descriptive method. This research involves various types of disciplines, both from humanitarian, social, or natural sciences. There are several theories about the origin of the Gayo Tribe. Local people believe that the name Gayo comes from the word pegayon which means a source of clear water where sacred fish and crabs are located. One version says the origin of the Gayo Tribe is related to the Linge Kingdom which was founded around 416 Hijri or 1025 AD. As a result of the excavation of these ancient sites, prehistoric human skeletons were found. After scientific research, the human skeleton found, ranging in age from 3,580 to 4,400 years. Mantra Kopi in the point of view of the Gayo people, is a form of oral literature that will never be abandoned. They believe that with coffee that is spelled or chanted will bring good things

<em>Kekeberen</em> oral custom as a media in incorporating educational values

This study seeks to determine the significance of Kekeberen-based education in the Gayo community. This is qualitative and ethnographic research. The findings show that the educational values ​​contained in the Kekeberen tradition in the Gayo community are the values ​​of moral education, the values ​​of cultural education, and the values ​​of character education. The Conclusions that the education system of the Gayo people, which is based on the oral tradition of kekeberen, emphasizes psychology and emotions to cultivate a sense of taste, as they believe that people with a good soul will also have sound intellectual and cognitive development. Berkeberen refers to verbal and nonverbal interaction and communication between actors and listeners, which makes it simpler for actors to impart certain moral messages and values. Almost all of its tales place a greater emphasis on education, particularly that which leads to the formation of moral values, character, and traditions.

Local Wisdom and Conservation of Protected Forest in Aceh, Indonesia: Myth as Surveillance of Action

Objective: This study aims to describe the reality of Empu Nie Tempat, as the local wisdom of the Gayo people in guarding and protecting protected forests. This study argues that local wisdom and the existence of protected forests as a source of life have succeeded in binding the Community collectively to become natural guardians of protected forests. Method: Qualitative methods are used in this study. This research uses ethnographic methods in the research process. Observations, in-depth interviews, and utilization of documents were used to collect data on local wisdom practices that bind, encourage, and control, mediating the emergence of collective practices of the Gayo people in preserving protected forests. Conclusion: This study found that local wisdom is collective knowledge and control that effectively bind Community collective behavior in conserving protected forests across generations. These findings show that local wisdom and awareness of the Bur Telege protected forest as a source of life unites and reconciles the social life of the Gayo community in Hakim Bale Bujang village across generations. This research contributes to being a reference for relevant institutions in formulating policies; and Generating theoretical findings and conceptual development, mainly related to the mobilization and actualization of local wisdom that ensures ecological, social, and economic sustainability and sustainability. This study will be conducted with ethnographic qualitative.

Dampak Tari Budaya Gayo Tari Saman dalam Tradisi Islam di Desa Titi Pasir Kecamatan Semadam Kabupaten Aceh Tenggara

This research examines the cultural impact of the Gayo saman dance on the Islamic tradition in Titi Village. This type of research is field research (research in the field) which is a research carried out by collecting data by research at locations where there are symptoms that will be examined to find facts found in society. The results of this study are that the Saman Gayo dance choreography is not an ordinary dance work, but Saman is a dance that contains basic Islamic concepts symbolized through rhythm, movement, poetry, floor patterns, clothing, stages of performance, purpose of offerings. From the choreography produced, it can be seen that the Saman Dance is a symbol of the Gayo tribe in carrying out Islamic law in their daily lives, so that the Saman Dance is synonymous with Islam and in accordance with the customary system in Acehnese society, namely "adat with syaraad, syaraq with Kitabullah". This statement becomes clear by looking at the performance of the Saman dance itself, which was originally an activity of the Gayo people in taking advantage of the time between their breaks by playing a game which was later called pok ane. This game later became a medium for spreading the teachings of Islam, especially in the Gayo Lues highlands. The lyrics mean advice, religious advice, rules that guide life, and so on. This dance is a symbol of brotherhood, education, religion, courtesy, heroism, cohesiveness, and togetherness. Through the Saman dance, the community is taught to behave according to politeness in Islam which is also in accordance with the customs that apply to the Gayo tribe.

Isolation and identification of protease producing bacteria from belacan depik, a traditional fermented fish of the Gayo tribe

Belacan depik is one of typical fermented fish product of the Gayo people. As a fermented product, scientific studies on microorganisms are still very limited. This study aims to isolate, characterize and identify bacteria from belacan depik especially those that capable of breaking down protein. This research is an exploratory research with implementation stages including the manufacture of belacan depik, isolation and characterization of bacteria, screening of protease producing bacteria and molecular identification. Four pure isolates were obtained at the isolation stage with varying morphological and biochemical characteristics. The screening results showed that only two isolates were able to break down the protein which was indicated by the formation of a halo zone during the test. These two bacteria were identified molecularly as Bacillus subtilis strain JS32V and Staphylococcus hominis strain OsEnb_ALM_C9. These two isolates need further confirmation of their ability as starters in improving the quality of belacan depik.

The Gayo People Philosophy: Genap-Mupakat and Social Harmonization in Central Aceh

Gayo people construct collective deliberation called Genap-Mupakat, a dynamic social harmony entity as proof of local wisdom in Central Aceh. However, many people consider Genap-Mupakat a boring and time-consuming activity. Therefore, this study aimed to examine Genap-Mupakat’s importance and significant influence on oneself and others. Data were collected qualitatively through in-depth interviews. The findings showed that Gayo people’s philosophy of Genap-Mupakat fosters togetherness and justice. The system had Islamic philosophical values and was laden with knowledge, norms, rules, and laws as a reference in collective deliberation and behavior to realize social harmony. The people must adhere to these principles to avoid conflicts and hostilities. The system stated that Gayo people have the characteristics of a republic, free, and democratic society. Therefore, the philosophy promoted orderliness in collective deliberation. The Gayo adage “tertib bermajelis, umet bermulie” means that orderliness in a meeting is a prerequisite for nobility.

PESAN-PESAN DAKWAH PADA RITUAL TURUN MANDI MASYARAKAT SUKU GAYO DI KABUPATEN BENER MERIAH PROVINSI ACEH

This research examines a da’wah message contained in the Turun Mandi ritual of the Gayo tribe in Bener Meriah Regency. The implementation of this ritual begins with taking a baby who is seven or fourteen days old to a river or a special place to be bathed in coconut water and some materials used for bathing babies. The Mandir Drop Ritual is a ritual performed before the slaughter of the aqiqah animal and the inauguration of the baby’s name which has been carried out and regulated since ancient times. This paper uses a descriptive qualitative method that uses an ethnographic approach, because it involves research on culture. The technique used in this research is interviewing community leaders who know the procedures for carrying out the Mandir Drop ritual and understand the da’wah messages contained in it. Then using observation and documentation techniques. The result is that the rituals performed by the Gayo people are not out of line with Islamic religious shari’a rules. There are da’wah messages contained. Namely the message of faith, the message of shari’ah and the moral message. All we can find in all stages of the process. Starting from a filial message to both parents, being a pious servant, making the Koran and hadith as a guide for life, being a useful child, and becoming a pious and pious generation.

PESAN-PESAN DAKWAH PADA RITUAL TURUN MANDI MASYARAKAT SUKU GAYO DI KABUPATEN BENER MERIAH PROVINSI ACEH

This research examines a da’wah message contained in the Turun Mandi ritual of the Gayo tribe in Bener Meriah Regency. The implementation of this ritual begins with taking a baby who is seven or fourteen days old to a river or a special place to be bathed in coconut water and some materials used for bathing babies. The Mandir Drop Ritual is a ritual performed before the slaughter of the aqiqah animal and the inauguration of the baby’s name which has been carried out and regulated since ancient times. This paper uses a descriptive qualitative method that uses an ethnographic approach, because it involves research on culture. The technique used in this research is interviewing community leaders who know the procedures for carrying out the Mandir Drop ritual and understand the da’wah messages contained in it. Then using observation and documentation techniques. The result is that the rituals performed by the Gayo people are not out of line with Islamic religious shari’a rules. There are da’wah messages contained. Namely the message of faith, the message of shari’ah and the moral message. All we can find in all stages of the process. Starting from a filial message to both parents, being a pious servant, making the Koran and hadith as a guide for life, being a useful child, and becoming a pious and pious generation.

Ethnobotanical study and conservation strategy of medicinal plants in the ecotourism area of Kedah Rainforest Lodges in Aceh, Indonesia

Abstract. Ridwan, Zahrah M, Rahmawaty. 2022. Ethnobotanical study and conservation strategy of medicinal plants in the ecotourism area of Kedah Rainforest Lodges in Aceh, Indonesia. Biodiversitas 23: 6227-6237. Medicinal plants have long been used by indigenous communities, including Gayo people in Aceh, Indonesia. The conservation and sustainable utilization of medicinal plants can be integrated with ecotourism activities. Kedah Rainforest Lodges is an ecotourism area in the Protected Forest area of Forest Management Unit (FMU) Region V Aceh, Indonesia, which is an important source of medicinal plants, clean water and nature tourism. However, biodiversity in the area is threatened by excessive human activity, including the long-standing tradition of Gayo people using medicinal plants. Therefore, this study aimed to investigate medicinal plants used by the local community living around Kedah Rainforest Lodges using an ethnobotanical approach and to identify a strategy for the conservation of medicinal plants using strengths, weaknesses, opportunities and threats (SWOT) analysis. A combination of field observations, interviews, documentation and focus group discussions were employed for data collection. The result of the ethnobotanical study identified 44 species belonging to 31 families of medicinal plants used by Gayo people in the studied area. Asteraceae is the family with the largest number of medicinal plant species, while herbs are the most common habitus of the medicinal plants and leaves are the most used plant part. Based on SWOT analysis, there are several strategies to conserve medicinal plants in Kedah Rainforest Lodges, including (i) the rehabilitation of degraded areas through the enrichment of medicinal plants to create living pharmacies; (i) the development of facilities to support medicinal plants ecotourism; and (iii) partnerships with related stakeholders to obtain funding and enhance the capacity of the area manager and staff.

Factors Changing the Gayo Ethnic’s Traditional Marriage Procession in Lut Tawar Sub-District of Takengon, Central Aceh, Indonesia

The Gayo ethnic has diverse and unique customs compared to their family ethics in Aceh, one of which is its indigenous marriage pattern, procession, stage, and philosophy in that tradition. This study is qualitative research using an anthropological approach. Data collection techniques used are interviews and documentation and observation studies. The results of the study show that there have been changes in Gayo society which have resulted in different traditions and rituals and have adapted very much to the present. The community now tends to adapt the series of processions and phases of marriage traditions as to fit their socio-cultural atmosphere today which is now part of Gayo ethnic life atmosphere. This has brought value shift and change when explored from all aspects of its implementation. As a result, the philosophies of the indigenous marriage pattern and its series of sacred and ritual processions in every phase which was full of valuable messages and meanings including some traditional authoritative actors that are involved within become faded, forgotten, and even eliminated. The poor knowledge of the young Gayo people about their traditional values as their ancestor's cultural heritage shifted their attitudes and mindsets. The findings show that the direction of various changes within a series of Gayo marriage processions and phases pivots and leads to the concept of modern and global culture as the results of the changing of attitude, mindset and willingness to change within the community, cultural acculturation, the crisis of tradition information sources as due to the retreat of traditional leaders who played role in transmitting their culture and tradition; and the emergence of various channel and agents of changes such as the government and religious institutions, the rising level of education, people mobility, assimilation through mixed marriages, tourist destinations and mass media and new technologies as parts of agents of changes.

The Hegemony of Uken-Toa Socio-Politics in the Regional Head Elections in Aceh Tengah

The purpose of this study was to investigate the hegemony of Uken-Toa socio-politics in the regional head elections in Central Aceh. In addition, this study also attempted to determine the factors that cause the occurrence of Uken-Toa socio-politics in every election held in Central Aceh. In this study, the researchers focused on the topics of local politics, identity politics, regional elections, and socio-politics. The type of this study was phenomenological and ethnographical research by describing the patterns of values, behavior, beliefs, language, reality, and experiences undergone by individuals. Moreover, the data were collected through interviews, observations, and literature review. Results of this study indicated that the influence of Uken-Toa socio-politics will be always present during the regional head elections in Central Aceh. This means that competition between community groups is unavoidable in the Gayo people. In addition, this practice, which proces actors who represent Belah-Uken and those who represent Belah Toa, greatly affects the victory of the candidates in every regional head election held in Central Aceh. This kind of political practice even has occurred from the past until the current era. Moreover, it has an impact on the system of governance run by the elected regional heads, in this case, the regent and deputy regent of Central Aceh. In other words, this practice indicates how massive a socio-political power is in the local political order of Central Aceh as a political instrument. This Uken-Toa socio-political power in the Gayo community has been formed with long historical, cultural, and political dynamics. This political practice presents the competition between political actors from Belah Uken and Belah Toa, which are influenced by the values of Uken and Toa’s lives. Through this study, the researchers recommend to political elites and the public to avoid Uken-Toa socio-politics to create political harmony and a stable government system. In addition, it is to provide opportunities for other political actors not affiliated with those groups.

Nilai-nilai Kearifan Lokal Masyarakat Gayo dalam Perspektif Ekonomi Syariah

Entrepreneurship concepts or values based on local wisdom of the Gayo people are the foundation of the behavior of the Gayo community in economic activities, so that sharia entrepreneurial values can be built that originate from the smallest community behavior patterns, namely culture, and can be a driving force for community interest in carrying out economic activities of production and distribution with the value of entrepreneurship. This study uses a micro-ethnographic approach by developing indigenous Gayo linguistics as a concept of sharia entrepreneurship. The integration of spiritual values, planning, sustainability of economic and moral resources is the concept of sharia entrepreneurship in Gayo customary local wisdom.

The Role of Notaries and PPAT in Protecting Gayo Customary Rights

Ulayat rights are the rights of indigenous peoples over all agrarian resources that exist within the territory of the indigenous peoples concerned. Thus the object of customary rights includes all agrarian resources (earth, water and natural resources contained therein). This writing aims to analyze the legal position of the customary rights of the Gayo people in Gayo Lues Regency and the role of Notaries and PPAT in protecting the customary rights of the Gayo people in Gayo Lues Regency. This writing is analyzed qualitatively by using the analysis knife of Islamic justice theory, legal certainty theory, and inheritance division theory. The results of the study indicate that the position and position of the customary rights of the customary law community in the National Land Law is very important, the hierarchy is higher than the individual/individual rights to land. Customary law communities live and develop in accordance with the order of values and norms that they believe and obey as truth, including in this case customary norms in the concept of land tenure. Article 3 of the UUPA states that the acknowledgment of the existence of Ulayat rights of the customary law community as long as in reality it still exists, meaning that if in fact it does not exist, then the Ulayat rights can no longer be recognized, cannot be revived and new Ulayat rights cannot be created. The regulation of Ulayat rights is left to the Customary Law community. In providing services to the community, a Notary/PPAT has the duty to serve applications to make certain land deeds referred to in the regulations regarding land registration and the PPAT Position regulations.

Living Sunnah in Gayo Poetry Art: A Study of Abdurrahim Daudy’s Poems

Religion and cultural customs coexist in the daily lives of Gayo people, including in the art of poetry. It is essential to know how Islamic values, as the religion of the majority of the population, play a role in shaping social behavior. This article aims to reveal the living sunnah side of Gayo poetry and how the traditions of the Prophet have been mentioned in a poem. The poetic works of Abdurrahim Daudy are the main focus of this paper. Since Daudy is a clerical and traditional figure in Gayo who has an artistic spirit in this modern era, it has become the main consideration why his poetic works are the focus of study in this paper. The data collection is done by library research and field research; namely, analyzing related literature, especially Daudy’s works, and conducting observations and interviews with several Gayo people. Using an anthropological approach and functionalism theory, all elements of culture are valuable parts of the society in which these elements are located. This study found that Syair, part of Gayo culture, has an essential role in shaping the behavior of the Gayo people themselves. However, in its development, the art of Gayo poetry has shifted in terms of lyrics and performance ethics which are increasingly superficial. However, the value of living the Prophet’s sunnah still seems to color Gayo’s poems, regardless of the motive of the person behind it, both as a poet and a listener.

PENDEKATAN KONSELING LINTAS AGAMA DAN BUDAYA DALAM MENCEGAH KEKERASAN DALAM RUMAH TANGGA PADA PASANGAN KERJE MUDE [CROSS CULTURAL AND RELIGIOUS COUNSELING APPROACH IN PREVENTING DOMESTIC VIOLENCE IN KERJE MUDE PARTNERS

Kerje mude or early marriage has become a common phenomenon in society, especially the Gayo people who still adhere to local values and traditions. Adolescents who do early marriage or kerje mude in Gayo culture are vulnerable to new situations with various dynamics of psychological problems due to their lack of ability to maintain their emotional stability and lack of maturity and responsibility in living a household life. This can trigger domestic violence and lead to divorce. To prevent this problem from occurring, a cross-religious and cultural counseling approach can facilitate young working couples who have different cultures to be able to know each other's characteristics and culture so that a harmonious family can be built and away from the potential for domestic violence. This research uses a qualitative method with a literature study approach to determine the role of cross-religious and cultural counseling approaches in preventing domestic violence in young working couples. Data collection was carried out by reading and analyzing books and journals on the concept of interfaith and cultural counseling, domestic violence prevention, and work behavior in Nanggroe Aceh Darussalam Province. Data analysis in this study was carried out by reducing data, presenting data, and drawing conclusions. The results showed that cross-religious and cultural counseling is an approach or method that can accommodate differences in background and culture in young working couples in order to build a harmonious household relationship between the two as well as to prevent domestic violence. Counseling across religions and cultures is facilitated by counselors and is carried out in several stages to ensure that the couple is able to live their marriage well.

Potential of Saman Dance in Tourism Development in Gayo Lues Regency, Aceh Province

The Saman dance or better known as the thousand-hand dance is one of the cultural heritages of the Indonesian nation which has been passed down from generation to generation as the pride of the Gayo people. This Saman Gayo dance has been recognized and confirmed by the United Nations Educational and Cultural Organization (UNESCO) as an intangible world cultural heritage on November 24, 2011 in Bali. Saman Dance is one of the tourism attractions in Gayo Lues Regency. The Government of Gayo Lues Regency incorporates Saman Dance into the school curriculum, forms a guided Saman group and becomes a facilitator for increasing the development of cultural arts so that it develops into a cultural icon and can be used as a source of local revenue. Community involvement makes Saman Dance a cultural icon is that people love this art and it has become a hereditary tradition that should not be left behind or lost altogether. This art can be witnessed in the context of performances as entertainment at the time of celebration of national holidays, religious and grand guest banquets. The data were interviewed, and the research method used was descriptive with qualitative analysis. The results showed that Saman Dance and tourism development contributed to regional development in Gayo Lues Regency. The way to make it happen is to become a tourism facilitator who creates a conducive climate, build an airport or other infrastructure to make it easier for tourists to travel and promote existing tourism potential through a tagline. The efforts of the Gayo Lues Regency Government and the community to support the implementation of the Saman Dance conservation policy as a tourism potential are to directly involve competent people in the preparation of the program so that the results are of high quality. Keywords: Saman Dance Potential, Development, Society.

SARAK OPAT: LEADERSHIP STYLE IN GAYO COMMUNITY

The paper discusses Sarak opat. Sarak opat is a leadership perform in the Gayo people. Sarak opat is a leadership behavior and practice. The approach of the research is ethnography. Research techniques with special involvement when a leader giving a speech. The analysis review field notes in the cultural symbols attached to traditional forms. The study shows that the leadership of the Gayo people does not have a lower hierarchy and has a unique rectangular shape. Behavioral leaders must have communication intelligence. The leader's expression characterizes accuracy, analogy, and kindness. Leaders are advanced, religious, fair, wise, honest, consistent, and frugal. The leader in Gayo local wisdom is the main decision maker (lantak uluh), administrator (tetah tentu), mentoring (jege perala), and honorable (layak laku).

EKSPLORASI PANGAN TRADISIONAL ACEH: KARAKTERISTIK IKAN DEPIK (Rasbora tawarensis) DAN PRODUK OLAHANNYA

Depik fish (Rasbora tawarensis) is an endemic freshwater fish typical of Lake Laut Tawar in Central Aceh. Gayo people usually buy depik fish in fresh or processed form in the form of dried depik and belacan depik. This research is a laboratory experimental study that aims to analyze the quality of depik fish and its processed products (fresh, dry and fermented depik fish). The parameters analyzed consisted of chemical analysis in the form of proximate analysis (moisture, ash, protein, fat and fiber content) and microbiological analysis by calculating the total plate count (TPC) of total mesophilic bacteria, lactic acid bacteria and fungi. The results showed that there were differences in the chemical and microbiological characteristics of depik fish with their processed products. Fresh depik has the highest water content, while dry depik has the highest fat and protein content. The highest ash content and fiber content were obtained at belacan depik. The highest total of mesophilic bacteria was obtained in fresh depik, while the highest total of lactic acid bacteria was obtained in fermentation depik. Fungal populations were only found in dry depicts and fermentation depik