Hereditary Tradition Research Articles

The effect of betel habits on blood glucose levels in the Karo ethnic community, Karo district

Background: Betel habit is a hereditary tradition from the ancestors of the Batak-Karo tribe, Indonesia. Karo people believe that betel habit is their unifier. The betel process begins with concocting a mixture of ingredients such as betel leaf, lime, gambier, areca nut, and with/ without tobacco addition, then chewed slowly. Our previous study showed that gambier extracts (Uncaria gambier Roxb), can reduce blood glucose levels(BGL) in type 2 diabetes mellitus (T2DM)patients. This study aimed to analyze whether the habit of chewing betel can affect BGL in the Karo ethnic community in the Karo district.Methods: In total, 48 participants from the Karo community were divided into 4 groups (n=12 per group), namely: I. non-T2DM participants without betel habits; II. non-T2DM participants with betel habit; III. T2DM participants without betel habit and IV. T2DM participants with betel habit. The sampling technique was consecutive sampling. Data were collected by interviews and blood sampling (fasting and 2 hours postprandial (2hPP)). The collected data analyzed by paired t-test, Independent sample t-test, Wilcoxon, and Mann-Whitney with a significance level of p-value <0.05.Results: This study showed that fasting BGL condition in group-I compared to group II (84.33±12.32 vs 81.00±4.84) mg/dl and group-III compared to group-IV (196.25±104.81 vs 150.00±42.45) mg/dl had no significant difference. Also, the BGL of 2hPP condition in group-I compared to group-II (111.25 ±22.62 vs 108.33±18.99) mg/dl, and group-III compared to group-IV (314.92±128.97 vs 229.25±58.26) mg/dl, in statistically there was no difference (p>0.05). Although the data showed that group-III was higher than group-IV.Conclusions: This study concludes that with/without betel habits affect blood sugar levels in type 2 diabetes subjects (Groups III and IV).

The Tradition of Surrendering Penne Anreang in a Bugis Suppa Marriage

Penne anreang is a hereditary tradition that is carried out during weddings, the Suppa community assumes that the penne anreang tradition is a social aspect because it is seen as something important and has high traditional values. The impact if this tradition is not carried out will have an impact on social sanctions in the community itself, such as ridicule and gossip from neighbors and people in the area. This study aims to analyze the tradition of submission of penne anreang which is reviewed in Islamic law. The results show that this tradition looks so simple but from its simplicity, many messages will be conveyed, for example, people are required to respect and respect each other. Knowing the rights and obligations as husband and wife, how to deal with problems both in domestic life, the realization of the wife's responsibility in navigating the household ark, being able to serve her husband both physically and mentally, as well as in society. Seeing from the meaning implied in the submission of penne anreang, it can be concluded that this tradition is still carried out and does not conflict with the teachings of Islam because every meaning that will be conveyed all leads to goodness

Review the Concept of Al-‘Adah Al-Muhakkamah on Tradition “Batal Wudhu” the Traditional Wedding of Ternate People in Ternate

The procession of “cancel ablution” at the traditional wedding of the people of Ternate became one of the traditions that must be done. This procession is understood by society as a change of status between men and women into husband and wife. This procession raises the understanding that the husband and wife do not have a prohibition on touching hands during prayer because there is already a “cancellation of ablution” when married. Suppose you look at the rules of the prohibition of contact that is not a mahram as a condition for the validity of prayer. In that case, you have different opinions, and the law of the prohibition of contact for non-mahrams does not fall just because there has been a change in marital status. Starting from this understanding attracted researchers to study how the implementation of “cancel ablution” in traditional marriages of the people of Ternate City and how al-‘adah al-muhakkamah studied this procession. This study uses the qualitative descriptive verification method by describing the pattern of tradition in the community of Ternate city and then verifying correctly or distorting this procession to be applied by the community using the concept of Al-‘adah al-muhakkamah. This study found that the community procession ‘cancel ablution’ is a hereditary tradition and has developed since the first. The procession of” cancel ablution,” which is understood by the public, is of two forms: first, some understand this procession as a form of legalization and changes in mahram relations between men and women. Second, as a gift of prayer to the wife named ‘Paha ngoma-ngoma’ by placing her hands on the wife’s crown while praying. Analysis using Al’adah Al-muhakkamah makes the first form to be distorted. It enters the category of’adah fasid or ‘urf fasid while ‘Paha ngoma-ngoma’ can be ‘adah Shahih or ‘urf Shahih is justified, then the procession of “paha ngongoma” is applied, not “ablution void.”

Komunikasi Interpersonal Orang Tua Dalam Pembinaan Perilaku Anak Di Kelurahan Klaru Distrik Mariat Kabupaten Sorong

The Hadrah Kuntulan Banyuwangi Tradition at the Inauguration of the Ikawangi Management in Sorong Regency. The type of research used is descriptive qualitative research using a da'wah approach, a cultural sociology approach. The data sources used are primary data sources and secondary data sources. The results of this study can be concluded that Hadrah Kuntulan has now been developed and preserved by native Banyuwangi residents in Sorong City. The inauguration of the Ikawangi Management in Sorong City often uses Hadrah as a procession ritual and as a form of gratitude to Allah SWT. The hadrah kuntulan tradition at the inauguration of the Ikawangi board is a hereditary tradition. Hadrah egrets are a form of gratitude to Allah SWT. Because this philosophy is taken from cranes, Javanese people say that egrets, when they get egret food, call their friends to share what they get. In this tradition, the implementation process begins when the musicians line up and play their instruments with a fast and firm rhythm. Then six teenage female dancers appeared, walking in a standing position. The hadrah kuntul tradition can be said to be 'Urf fluent, because within the purpose of hadrah kuntul there is one goal. More precisely, the hadrah kuntul tradition can be said to be 'Urf Sahih because within the purpose of the hadrah kuntul there is a good direction, that is, every movement contains meaning as a form of gratitude.

TINJAUAN MAṢLAHAH MURSALAH ATAS TRADISI KAMAR KOSONG DALAM PERKAWINAN ADAT MELAYU DESA GURUN TUO JAMBI

Giving “vacant room money” to women is a hereditary tradition followed by the people of Gurun Tuo village, Jambi Province. Even though it has become a custom for quite a long time, the tradition of empty room fees still raises pros and cons in the local community and surrounding areas. This is reviewed with the theory of maṣlahah mursalah, because maṣlahah mursalah is considered an effective legal scale to answer the problems of Muslims in the contemporary era. This study uses a sociological normative qualitative approach, using primary and secondary data sources. This study describes a series of marriages in the village of Gurun Tuo, including: pioneering (ta'aruf and applications), a collection (thanksgiving) in this series the women determine the nominal amount of the vacant room money, then the gernak-gerning (alms) stage, and the last series is wedding reception. If we look at it from the perspective of maṣlahah mursalah, the current implementation of the vacant room customary money is not in line. Because it does not meet one of the conditions for determining maṣlahah mursalah, namely the benefit must be general, not specific to individuals.

Pluralistic Family: Why They Let Their Children Get Married Early?

The decision to marry a child is taken by the parents after holding a family consultation. This was also done by the majority of consensual (16%) and pluralistic (77%) families who were respondents in this study. The purpose of this study is to find out the reasons why pluralistic families allow school-age girls to marry. This research method uses a descriptive qualitative method with depth interviews with several informants such as traditional leaders, government leaders, religious leaders, parents who marry off their children at a young age, and the perpetrators of child marriages themselves. The research was taken in Bogor regency. The results of this study revealed that a pluralistic family in Bogor Regency has the following characteristics: being open with other family members, parents do not want to impose their will on their children, the decision to marry at school age is a mutual agreement, parents choose to marry off their daughters for reasons of concern. socializing, violating religious rules and norms, and also parents want their daughters to stay in the same house or close together. This has become a hereditary tradition. Child marriage also aims to improve the family's economy. Families of child marriages have carried out the tradition of young marriage for three generations following in the footsteps of their grandmothers and mothers who also married young.

THE PHENOMENON OF GOTONG ROYONG IN JAVA COMMUNITY: A CASE STUDY NYUMBANG

Culture is the result of human creation in order to make life easier. Along with the times, the culture is possible to experience shifts and changes. This study discusses one of the cultures of gotong royong in Javanese society, especially the nyumbag, by taking research samples from several villages in Yogyakarta. This study discusses the changes and phenomena of people's attitudes toward the tradition of donating. The results of the study found that on the one hand the community was uncomfortable and objected to the tradition of donating, but on the other hand the community was unable to change the tradition. This is due to the existing system in the community, namely in the form of social control and social sanctions. These two things greatly affect the mindset and behavior of the community. Social control and social sanctions are factors that keep the continuity of a hereditary tradition in society.

MAKNA TEOLOGI SESAJI TRADISI RUWATAN DESA PADA MASYARAKAT JAWA DI DESA KUMENDUNG, KECAMATAN MUNCAR, KABUPATEN BANYUWANGI, JAWA TIMUR

Ruwatan Desa offerings are a hereditary tradition in Javanese culture, especially in Kumendung Muncar Village, Banyuwangi, which is held once a year in the month of Sura (Javanese calendar) around August of the Gregorian calendar. The series of implementations begins with making donations to the needy and on the peak day, residents bring offerings in the form of tumpeng and other things to the village hall, followed by a prayer together and continued by parading the tumpeng around the village, at night doing gendurenan and wayang performances, the next morning after the puppet performance ends, it is filled with Pray together and then eat a cone with grilled chicken meat and vegetables. The event is over. This implementation is also from the theological view that as a form of petition to God in his manifestation as Lord Vishnu as the protector of the world, Dewi Sri the symbol of fertility and Hyang Bawu Rekso as the ruler of the region with the aim that the residents and the area of Kumendung Village always get harmony between humans and nature, humans and their environment, humans and humans with the environment. All these things are connected with humans and nature is a unity. In addition, as a form of gratitude for the gift of God Almighty, both in the form of where God is, God Almighty and God is most gracious, which is symbolized by abundant harvests, health and prosperity. The relationship between humans, God and nature is an element that cannot be separated from each other even though in modern times like today, nature seems to be an object to strengthen and continue human life throughout the ages. This research was conducted by literature study method. Agriculture is a very risky sector, so government support is needed

Tradisi Menanam Pohon Pisang

The problem in this research is the tradition of planting banana trees in Horja Godang which is carried out for weddings between a man who is still a virgin and a woman who is still a girl. In this research, the formulation of the problem, namely, how does the tradition of planting banana trees occur in the horja gadang marriage in Pasar Sempurna village, Marancar sub-district. The purpose of this research is to find out how the tradition of planting banana trees in Horja Godang Marriage in Pasar Perfect Village, Subdistrict in terms of Islamic law.field study research with qualitative methods. Data collection techniques that use the data used are interviews. After the researcher obtains the data, the data is processed and analyzed to be used again for the validity of the data, as well as deductive and then reported descriptively.From the research that the researcher conducted in Pasar Perfect Village, Marancar District, the tradition of planting banana trees in Horja Godang, this marriage is very good and useful, although it is rarely done among the community because it has a very large cost.Planting banana trees at the price of goods has become a hereditary tradition that is still done today. Planting the banana tree is a series of Buddhist ceremonies carried out before the peak of the wedding partyIn Islamic law, customs also have an element of benefit and no element of harm, Or the element of benefit is greater than the element of harm. Customs in this form are fully accepted in Islamic law

NILAI-NILAI PENDIDIKAN ISLAM DALAM TRADISI NURUNKON SANAK DI KELURAHAN JUA-JUA KECAMATAN KAYUAGUNG KABUPATEN OGAN KOMERING ILIR

Each region has different traditions, one of which is the tradition of nurunkon sanak in Jua-Jua Village, Kayuagung District, Ogan Komering Ilir Regency. In tradition, of course, it has its own meaning and benefits which do not always conflict with Islam. Thus, it is very important to study more deeply the nurunkon kinship tradition from an Islamic point of view to deepen the faith of the Islamic community in the area.
 The formulation of the problem in this research is what is the tradition of nurunkon sanak in Jua-jua village, Kayuagung sub-district, Ogan Komering Ilir district. How is the process of implementing the nurunkon sanak tradition in Jua-jua Village, Kayuagung District, Ogan Komering Ilir Regency. And what are the values ​​of Islamic education in the tradition of nurunkon sanak in Jua-Jua Village, Kayuagung District, Ogan Komering Ilir Regency. This type of research is field research. The method used in this research is descriptive method with a qualitative approach of case study type. Which data collection through observation, interviews, documentation. And the data analysis technique is descriptive qualitative. 
 The result of this research is that the nurunkon sanak tradition is a hereditary tradition that is carried out in the context of celebration for every 40-day-old born baby. This tradition is carried out as a form of gratitude to Allah SWT for having been blessed with a child.The process of implementing the nurunkon sanak tradition starts from the morning bathing the baby and the baby's mother, after being bathed in a prayer, followed by the reading of yasin, tahlil and prayers for congratulations by P2UKK, eating together, then bringing the baby to the base of the stairs scattering the rice and turmeric. mixed with coins to be fought over by the children who were there, the baby was moved to another house as a symbol of being able to leave the house, the event was over, all guests were allowed to go home.The values ​​of Islamic education in the nurunkon sanak tradition include the moral value, namely gratitude, the worship value, namely sodaqoh and the aqidah value including endeavor, trust and love for the Apostle.

The effect of betel habits on blood glucose levels in the Karo ethnic community, Karo district

Background:Betel is a hereditary tradition from the ancestors of the Batak-Karo tribe, Indonesia. Karo people believe that betel is their unifier. The betel process begins with concocting a mixture of ingredients such as betel leaf, lime, gambier, areca nut, and with/without tobacco addition, then chewed slowly. Our previous study showed that gambier extracts (Uncaria gambier Roxb), can reduce blood glucose levels (BGL) in type 2 diabetes mellitus (T2DM) patients. This study aimed to analyze whether the habit of chewing betel can affect BGL in the Karo ethnic community in the Karo district.Methods:In total, 48 participants from the Karo community were divided into 4 groups (n=12 per group), namely: I. non-T2DM participants without betel habits; II. non-T2DM participants with betel habit; III. T2DM participants without betel habit and IV. T2DM participants with betel habit. The sampling technique was consecutive sampling. Data were collected by interviews and blood sampling (fasted and 2 hours postprandial (2hPP)). The collected data were analyzed by ANOVA thenpost hocBonferroni with a significance level of p-value <0.05.Results:This study showed that fasting BGL had no difference in non-T2DM participants without betel habit (group-I) compared to non-T2DM participants with betel habit (group-II) (84.33±12.32 vs 81.00± 4,84), and T2DM participants without betel habit (group-III) compared to T2DM participants with betel habit (group-IV) (196.25± 104.81 vs 150.00 ± 42.45), p>0.05. On the other hand, there was a significant difference in BGL 2hPP in group T2DM participants with betel habit compared to all groups (p<0.05). T2DM participants without betel habit group had the highest BGL levels compared to other groups.Conclusions:This study concluded that the habit of chewing betel containing gambier is effective in restraining the rate of increase in blood glucose levels. Further research is needed to see the mechanism.

STATEGI KOMUNIKASI DALAM MEPERTAHANKAN EKSISTENSI WAYANG KULIT PADA BERSIH DESA (Studi pada Ritual Bersih Desa di Desa Siraman Kecamatan Kesamben Kabupaten Blitar)

Bersih Desa is a hereditary tradition in Javanese culture. Bersih Desa is a form of the union of humans with nature and a form of gratitude to the Creator, namely God Almighty. Clean Village can be defined as a form of gratitude for both the harvest, health, and prosperity. So in the Bersih Desa event, a shadow puppet cultural art performance is always held. The existence of shadow puppets in Java until now shows that they are still popular in the midst of the audience. The ability of wayang kulit to survive from generation to generation is something that proves that wayang kulit is an art that not only contains Javanese cultural values ​​but is a personal need for wayang kulit fans because wayang kulit shows have messages and advice conveyed to the audience. The ability of wayang kulit that persists in the midst of modernization and globalization, socioculturally this wayang kulit adapts to developments in society. Psychologically, wayang kulit is still firmly attached to the minds of its fans. The shadow puppet show in Bersih Desa event must still exist in the community so it is very important to have a communication strategy in maintaining its existence, one of which is in Bersih Desa event to preserve the local cultural heritage of the ancestors.
 This study uses a descriptive qualitative method regarding communication strategies in maintaining the existence of wayang kulit at Bersih desa, with the support of literature studies and observations or observations of wayang kulit performances. Data was collected using interviews, literature and documentation. By using a descriptive method, the results of the communication strategy in maintaining the existence of wayang kulit at Bersih desa can be described in depth, detail and holistically.
 The communication strategy in maintaining the existence of wayang kulit at Bersih Desa is carried out by planning communication (communication planning) and communication management (communicatiom management) to achieve a goal. Communication strategy planning is carried out by covering: a.) Identify the target audience,b.) Build what you want to achieve c.) Think about what should be included in the message d.) How much commitment is required, smutual respect for intergenerational culture so as to create a good correlation. e.) Choose the right media channel, f.) Communication plan, to provide information to g.) Measure the success achieved, h.) The communication program that has been implemented needs to be evaluated to find out the extent of the success achieved, Communication management oncommunication strategy in maintaining the existence of wayang kulit at Bersih Desa carried out with activities including: implementation activities, organizing, directing, controlling, influencing the level of success, recipients, successful communication strategies or not, it is necessary to review the implementation of communication activities, effective & efficient on communication strategies, supporting factors for wayang kulit.

Tradisi Upacara Perkawinan Adat Pandhebeh Perspektif Hukum Islam (Studi Kasus Desa Wringin Kecamatan Wringin Kabupaten Bondowoso)

The Pandhebeh tradition is a legacy that must be preserved and approved, although this tradition originated from Madura. But according to some religious leaders say the tradition of this pandhebeh is for the community's efforts towards God to oppose the coming of all bad things that will happen. The focus of the problem examined in this paper is 1. How is the tradition of the traditional Pandhebeh marriage ceremony in the community of Wringin Village, Wringin District, Bondowoso Regency? 2. How about a review of Islamic law about the traditional ceremonial tradition of Pandhebeh marriage in Wringin Village, Wringin District, Bondowoso Regency? The research approach used in this study is qualitative research with the type of field research. From this study, we concluded: first, The tradition of Pandhebeh rocket in Wringin Village is a hereditary tradition with the aim of eliminating the bad luck inherent in Pandhebeh children. Second, According to the scholars of ushul fiqh that adat or ‘urf which is a habit that lives in the legal community may be as long as there is no text that prohibits it. So the pandhebeh traditional wedding ceremony tradition in the village of Wringin we review through ‘urf, the researchers categorize this tradition including‘ urf al-shohih, where this tradition can be accepted by the community

THE CONCEPT OF 'KUTEYNIK' IN RUSSIAN LITERATURE

The article is dedicated to the notion of 'kuteynik', which spread around post-reform Russia. Explanatory, historical, dialect and other dictionaries, fiction literature, publicistic works and ego-documents are used as sources. Several concurrent processes associated with the evolution of this term in the 16th — 20th centuries are analyzed: the switch from neutral semantics to pejorative and the occasional return to neutral; its transition from church lexicon to vulgar, then to literary and at last to archaic language; the expansion of its meaning — from a certain churchman who cooked 'kutia' to all the lower-tier clerics and then to all clergy and the people with clerical roots. The history of this notion is analyzed in detail for the first time, not only in linguistic terms, but also in connection with social processes. The period of expansion of the term 'kuteynik' as pejorative (18th — early 20th centuries) was the time of clergy’s establishment as a class with hereditary traditions and isolated higher stratum (priests) and lower stratum (deacons and lower clerics) within it. Nobles, peasants and clerics used the notion of 'kuteynik' in different meanings. For the first two groups it was a pejorative term (for different reasons) and a marker of exclusion, while clerics could use it both as pejorative and as a neutral word. The author assumes that hereditary mechanisms created a demand for pejoratives that shifted the focus from the spiritual, pastoral clerical service to specific foods, It concentrated on everyday life, which had its specifics in the homogeneous social environment and was is contrast with the traditions of other strata.

Ethnobotany of medicinal plants and traditional rituals community of Sembalun Village, East Lombok

The used of plant species by the community is an inseparable unit in everyday life. The plants used by the community in Sembalun Village for medicines and traditional rituals has been attached and is a hereditary tradition. Community knowledge about the use of plants for medicines and traditional rituals has not been well documented. The purpose of this study was to determine the species of medicinal plants and traditional rituals, as well as to find out the parts of plants used by the community in Sembalun Village. This type of research is descriptive qualitative through direct observation and interviews were conducted on 33 respondents using descriptive methods and purposive sampling observation techniques. The results showed that 58 species of medicinal plants from 30 families and 5 species of plants for traditional rituals from 5 families were used by the people of Sembalun Village. These medicinal plant species are believed to cure 28 types of diseases and are used in the traditional rituals of Sembe, Ngeayu-ayu, Bebije Tawar, and the use of Soyot (Sapindus rarak) in washing traditional Bale Lokak clothes. The most widely used plant parts were leaves as many as 21 species and the least used were seeds and flowers as many as 1 plant species.

Mattaresse’ Tradition For Pregnant women in Saotengnga Village, Sinjai Regency, South Sulawesi

Mattaresse' is a tradition carried out by the people of Saotengnga Village, Sinjai Regency. This tradition is a hereditary tradition handed down by previous ancestors. This research is a qualitative research that uses an ethnographic approach, the method used by researchers in compiling this journal is a method of observing traditions related to the community in that location, conducting interviews to strengthen and clarify the results of research for the owners of this culture. This tradition is a living and preserved tradition in the local community because it has an important symbolic meaning for those who believe in and carry out the ritual. The purpose of this study was to determine the function, meaning contained in the values of the rituals performed. Mattaresse'/ makkatenni sanro (holding a dukun) is a ritual performed by the local community, especially for pregnant women, what is unique in this culture is that not all Mattaresse' rituals are performed on pregnant women, according to this belief Mattaresse' is only performed for pregnant women who are pregnant. first and the gestational age has reached seven months according to the beliefs of the owner of this culture. Mixing or acculturation between local culture and the beliefs of Islamic teachings because of the mutual influence, adaptation or adjustment of local traditions with Islamic teachings. The renewal between local traditions and Islamic teachings becomes a unity. Although carried out by some Muslims, this tradition is not an Islamic tradition but a Bugis community tradition. This tradition is called Mattaresse 'or seven months.

Mattaresse’ Tradition For Pregnant women in Saotengnga Village, Sinjai Regency, South Sulawesi

Mattaresse' is a tradition carried out by the people of Saotengnga Village, Sinjai Regency. This tradition is a hereditary tradition handed down by previous ancestors. This research is a qualitative research that uses an ethnographic approach, the method used by researchers in compiling this journal is a method of observing traditions related to the community in that location, conducting interviews to strengthen and clarify the results of research for the owners of this culture. This tradition is a living and preserved tradition in the local community because it has an important symbolic meaning for those who believe in and carry out the ritual. The purpose of this study was to determine the function, meaning contained in the values of the rituals performed. Mattaresse'/ makkatenni sanro (holding a dukun) is a ritual performed by the local community, especially for pregnant women, what is unique in this culture is that not all Mattaresse' rituals are performed on pregnant women, according to this belief Mattaresse' is only performed for pregnant women who are pregnant. first and the gestational age has reached seven months according to the beliefs of the owner of this culture. Mixing or acculturation between local culture and the beliefs of Islamic teachings because of the mutual influence, adaptation or adjustment of local traditions with Islamic teachings. The renewal between local traditions and Islamic teachings becomes a unity. Although carried out by some Muslims, this tradition is not an Islamic tradition but a Bugis community tradition. This tradition is called Mattaresse 'or seven months.

OKULTISME KEJAWEN

The purpose of this study is to describe the Kejawen occult, which includes the sources of the occult, the teachings, practices that are still practiced to this day along with the dangers in the lives of Javanese people and believers. This research was conducted using a descriptive qualitative method aimed at describing, describing facts, phenomena regarding the Occult Kejawen in Javanese society. The results showed that Kejawen was practiced by ancestors in Java who believed in the existence of spirit or natural forces and lived side by side with them. This Kejawen is passed down to the next generation and is preserved as a hereditary tradition in Javanese society, consciously or unconsciously starting when they are still in the womb. Kejawen itself is a combination or mixture of beliefs and rituals of formal religions with worship of nature. The researcher concludes that the occult is still practiced in people's lives in Java today, namely kejawen, which is binding starting from pregnancy, birth, marriage, spirituality, life, to death. The danger of practicing the occult is that the perpetrator will experience some nervous breakdowns, be physically tormented, depressed and even die spiritually. The Bible records the characteristics of occult actors, namely their faith is twisted, full of deceit, enemies of the truth, always turning God's way (Acts 13:10) full of all kinds of tyranny, greed, corruption, envy, murder, strife, wickedness (Rm. 1:29).
 
 Keywords: Occult, Kejawen

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.

NILAI SOSIAL TRADISI RITUAL KEAGAMAAN RATIB RAMBAI PADA MASYARAKAT KUBU KABUPATEN ROKAN HILIR

Ritual Ratib Rambai a hereditary tradition for appealing welfare and prevent a bad fortune which still continues till this day that contains a worth social value. It makes close to Allah SWT, has a good kinship, solidarity with others and they proud to have the culture. This research aims to find out the social values from Ritual Ratib Rambai for Kubu community Rokan Hilir Region, Riau Province. The study executes by qualitative method and descriptive view, that doesn’t use grades as a method but using information from community experiences to find out the social values which contained from Ritual Ratib Rambai and confirmed by continuous literacy. This study also explained the history and implementation of Ritual ratib rambai that exist in Kubu community.