Meaning Of Ritual Research Articles

Tachoni Male Circumcision Rituals: Navigating Cultural Revitalization, Heritage and Identity through Lexico-Semantic Analysis

The research explores the cultural significance of male circumcision ceremonies within the Tachoni community. Its objectives include analyzing the linguistic elements used in these rituals and their cultural implications, and examining how these rituals contribute to preserving, renewing, and adapting cultural practices and heritage among the Tachoni. Grounded in lexico-semantic theory, the study investigates the intricate relationship between language, meaning, and cultural identity in Tachoni male circumcision rituals. Conducted in Webuye East Sub-County, Bungoma County, Western Kenya, the research employed qualitative ethnographic methods during August and December 2022, and April 2023. Purposive sampling involved two Tachoni elders, custodians of circumcision knowledge, who were interviewed as key informants. Data collection methods included participant observation and library research. Through interpretive phenomenological analysis (IPA), findings revealed that Tachoni circumcision rituals play a central role in shaping culture and language, reinforcing heritage and identity through a nuanced vocabulary of literal and symbolic meanings. These rituals symbolize rites of passage, affirming masculinity and promoting cohesion among circumcised males. However, the trend towards hospital circumcision, influenced by westernization and Christianity, threatens the continuity of Tachoni cultural practices and their associated lexicon. Consequently, documenting Tachoni circumcision rituals and their lexicon is crucial for preserving cultural heritage.

Political Rituals and Ideological Competition: The Emergence of an “Islamic” May Day in Turkey

ABSTRACT This study focuses on the decoding of some of the many aspects of Islamism—labour relations in Turkey, based on the political rituals that historically operate as self-assertions and self-definitions of the working class. The epicentre of this article is May Day and seeks to analyse the process by which an organic part of the Islamist movement in the country, Hak-İş, dealt with it, through the effort for transformation of the symbolisms, and confrontation for the ideological meaning and social vision of this labour political ritual in Turkey. Through this framework, the study highlights three different stages in the political mobilization of Hak-İş regarding the 1st of May, within the broader framework of a process named ‘loss of proletarity’ and the Confederation’s vision about a classless society. The first stage is that of the absolute denial of the class content and hierarchies in society. The second stage is the process of the ‘reluctant adoption’ of May Day, combined with strategies to transform its material culture. Finally, the third stage is the attempt to ‘nationalise/Islamise’ this political ritual through the organization of separate May Day mobilizations in various cities in Anatolia.

Analisis Kinerja Logistic Regression Classifier Berdasarkan Seleksi Fitur Warna, GLCM (Gray Level Co-occurrence Matrix) dan Bentuk (Studi Kasus Jenis Ketupat Khas Bali)

Ketupat is a unique culture and tradition in Bali. Ketupat is often used as a banten offering. This unique procession of the ketupat war is held once a year to coincide with the Purnama Kapat. The ketupat war is a traditional event with participants throwing ketupat at each other. It aims to be grateful for all the gifts that the Creator has given to humans in this world. This tradition has existed since the 1970s with the beginning of its appearance involving two shirtless men. The ketupat war ceremony is part of the yadnya as the basis for the return of the Tri Rna. In today's era of the development of science and technology, people are only focused on meeting material needs, understanding the meaning of rituals and religious events is decreasing, and it is considered an incriminating or even meaningless activity. In this study, a dataset of 90 was used with 18 types of ketupat used, namely: bagia, batu dam-pulan, bracelet, kale, mattress, kedis, kepel, kroso, lepet, pengambean, sai, cow, sari, sirikan, suna, tulud, tumpeng. This study aims to determine the per-formance of Logistic Regression Classifier by using color, HSV, GLCM and shape features. The dataset used is a typical Balinese ketupat type of 90 data. In this test, 4 test scenarios are used: 1) The first test scenario, the dataset input performs the preprocessing process, HSV imagery, and the color feature extraction process where the output results are in the form of hue, saturation and value values in the form of excel files. 2) The second test scenario, the input dataset performs a preprocessing process, grayscale, and performs the GLCM feature extraction process where the output results are in the form of feature values of angle 00, angle 450, angle 900 and angle 1350 in the form of an excel file. 3) The third test scenario, the dataset input performs the preprocessing process, binner, performs the form feature extraction process where the output results are in the form of metric, eccentricity in the form of excel files. 4) The fourth test scenario, from the 3 (three) feature extractions carried out, the new dataset, the next stage is to implement the Logistic Re-gression classifier method to obtain accuracy values. Based on the results of the classification, testing and analysis, the level of accuracy from each of them was obtained with a training accuracy value of 69.84% and a testing accuracy of 22.2%, which means that the classification method was declared ineffective in analyzing the features used in the ketupat classification, so it is necessary to compare it with other methods so that it gets an accuracy result above 90%.

Philosophical Meaning of Traditional Wedding Rituals of the Singkil Tribe

Philosophical Meaning of Traditional Wedding Rituals of the Singkil Tribe

Pengembangan Desain Bentuk Dan Makna Pembuatan Kapal Pinisi Berbasis Kearifan Lokal

Pinisi can be said to be a symbol and symbol of extraordinary technical progress and is still based on high artistic values ​​and traditional culture. Because of the nature of the pinisi boat, it is not only used as a means of transportation or as a means of high value export commodities, but is also something of a symbolic nature. Because of its symbolic nature, in the process of making it as well as in the processes of launching it and its use it is required in traditional ceremonies which are based on belief in a power. By understanding the form and meaning of the Pinisi shipbuilding ritual, efforts can be made to preserve and develop this culture. Apart from that, this research can also provide deeper insight into the local wisdom and unique culture of the Bulukumba people. The distinctive and unique shape of the pinisi ship contains symbols that symbolize strength, courage, beauty and skill. The symbolism in the ritual of making pinisi ships in Bulukumba Regency illustrates the importance of the values ​​of togetherness, cooperation and collaboration in society. Apart from that, the ritual of making pinisi boats also has a symbolic meaning as a form of togetherness, cooperation, hierarchy and obedience to authority in society. Pinisi ships also have

한국전통혼례과정의 대례행례고(考)

The purpose of this study is to examine the inherent meaning of the structure and ritual of Haengrye (An Act of Conducting a Ceremony) of Daerye, in the traditional Korean wedding ceremony process. ‘Daeryehaengrye’ refers to Chinnyeong (親迎, Bridegroom Personally Inducting the Bride into His Home), one of the rituals, Uihon-Napchae-Nappye-Chinnyeong, in Karye of Seongni daejeon (Great Collection of Neo-Confucianism). For the purpose of the research, the changes in the wedding institution were first examined, followed by an exploration of the inherent meaning of structure and ritual of Daeryehaengrye. The examination of the changes in the Korean wedding institution revealed that the traditional Korean wedding system was Seoryubugahon persisting from the Three Kingdoms period (Samguk) for over 1000 years. The traditional Korean wedding ceremony was ritualized, influenced by the Chinese wedding ceremony tradition of ｢Karye(嘉禮)｣ passed down from ancient times to the late Joseon Dynasty. The analysis of the inherent meaning of the structure and ritual of Daeryehaengrye reveals that it consists of three main parts: Jeonanrye(奠雁禮), Kyobaerye(交拜禮), and Hapgeunrye(交拜禮). Jeonanrye involves conducting a ceremony with a goose as a symbol, wherein the groom makes a promise to the bride. Kyobaerye includes the first formal big bow, conduct Jaeju(祭酒), and the drinking of the rice wine. Yi Hwang introduced Kyosoorye(交手礼) between Kyobaerye and Hapgeunrye. There are three methods of bowing in the first formal big bow. Of these, the method where the bride first bows four times and then the groom responds with bowing two times aligns with the custom where men with two bows and women with four bows are considered propriety, although it is only found in only 12 out of 65 surveyed books of propriety (18%). The positioning of the bridegroom and bride was predominantly Seodongbuseo(壻東婦西). However, the reason for this ‘Seodongbuseo’ positioning can be seen as a horizontal shift of the bridegroom and bride's positions during Dongrweyeon of Karye. On the other hand, positioning them in Seoseobudong can be attributed to a vertical shift according to the female-centric wedding customs in Korea. Jaeju(祭酒) is the most crucial ritual in Daeryehaengrye. It can be seen as an act formed through the ethos and thought process of Koreans. It is an act of praying to the heavens and earth by a person of high virtue or the marriage officer in the process of a wedding ceremony. Initially performed by clan elders or village leaders then by family elders, it is assumed to had evolved to be performed by the bridegroom and bride. Hapgeunrye is an oath ceremony. There are various methods of Hapgeun, but when drinking rice wine, pouring it and each drinking it was considered symbolize the essence of mutual exchange. Thus, they do not exchange the Hapgeun gourd. While some Koreans in the modern age may hold negative views on traditional wedding ceremonies, there is a high level of pride in Korean culture. To preserve and uphold the wedding ceremonies designed in Korean way, it is essential to standardize the rituals and meanings of Daeryehaengrye, thereby ensuring that traditional Korean wedding ceremonies continue with a theoretical framework.

Sociology of Everyday Life: The Masjid’s Role in Muslims Lives - Applying Garfinkel’s Ethnomethodology

This paper utilizes Garfinkel’s ethnomethodology to investigate the role of the ‘Masjid’ in the lives of Muslims, focusing on how religious practices, particularly the concept of ‘Baraka’, influence individual experiences within the Masjid. Employing both descriptive and analytical approaches, it explores the multifaceted meanings of Islamic rituals and their impact on daily life, highlighting the Masjid’s significance beyond mere worship. By delving into the practical methods through which Muslims engage with religious spaces, this research reveals the intricate interplay between social order, cultural identity, and spiritual fulfilment. Ultimately, it emphasizes the importance of recognizing religious spaces in fostering community cohesion and individual well-being, advocating for further exploration of Muslim experience within the Masjid through an ethnomethodological lens.

Evolution of the Parietal Lobe in the Formation of an Enhanced “Sense of Self”

Abstract Recent neuropaleontological research suggests that the parietal lobe has increased in size as much as the frontal lobes in Homo Sapiens over the past 150,000 years, but has not provided a neuropsychological explanation for the evolution of human socialization or the development of religion. Drawing from several areas of research, (i.e., neurodevelopment, neuropsychology, paleoneurology, cognitive science, archeology, and anthropology), we argue that parietal evolution in Homo sapiens integrated sensations and mental processes into a more integrated subjective “sense of self”. This enhanced self advanced prosocial traits (e.g., increased empathy, greater social bonding, enhanced theory of mind capacities), promoting more effective socialization skills (e.g., parenting, group cooperation). Conversely, when this enhanced sense of self became inhibited, powerful experiences of self-transcendence occurred. We believe these potent selfless experiences became increasingly sought after though ritual means (e.g., music, dance, vision quests, spirit travel), providing the foundations for the development of shamanism and religion.

ВЕЩЬ В ТРАДИЦИОННОЙ ОБРЯДОВОЙ КУЛЬТУРЕ КЫРГЫЗОВ

The article is devoted to the study of things in the traditional ceremonial culture of Kyrgyz as an integral component of their profane and sacred existence, expressed through ritual and ceremonial practices. The relevance of studying the material world is determined by the role it plays as a link between the historical experience of the past and the new realities of modern life, which allows us to reconstruct the worldview of traditional society through the prism of modern research. The object of the study is a thing as an integral component of the traditional ceremonial culture of Kyrgyz. The subject of the study is the functional (utilitarian), symbolic and ritual meanings of a thing in the traditional ceremonial culture of Kyrgyz. In this regard, the purpose of this article is to reveal the unity of the functional (utilitarian), symbolic and ritual meaning of a thing based on examples from the ritual and ceremonial practice of traditional Kyrgyz culture, such as maternity, wedding and funeral services, through which a person joins collective values, goes through the process of socialization, thereby establishing a connection between the profane and sacred worlds. The semiotic status, essence and meaning of each thing in ritual culture is determined by the way it functions in ritual as a symbol, a keeper of meanings and a carrier of cultural memory.

Motisi Ubek Ritual in Traditional Medicine in Nagari Sumpur Kudus Selatan, Sumpur Kudus District, Sijunjung Regency

Research entitled Motisi Ubek Ritual in Traditional Medicine in Nagari Sumpur Kudus Selatan, Sumpur Kudus District, Sijunjung Regency. This research aims to find out the history and describe the procession of ritual implementation as well as the symbolic meaning contained in the motisi ubek ritual in treatment. The theory used is the ritual theory of Victor Turner and the symbolic interpretative theory of Clifford Geerzt. The method used is a qualitative method, with data collection techniques of observation, interviews and documentation. The results of this research show that the motisi ubek ritual is an expression of gratitude to Allah SWT, as a thank you to the shaman, to avoid conflict, and to provide new hope for the patient. The motisi ubek ritual has three stages, namely preparation, implementation and closing. The meaning of the motisi ubek ritual in general is to cleanse oneself of the remnants of disease if they are still left in the body and this is reflected in all the completeness of the ritual requirements.

新羅 下代 浿江鎭의 정세와 平山 山城里 출토유물의 성격

This research aims to review the nature of the artifact assemblage excavated in Sanseong-ri, Pyeongsan, Hwanghae-do, and further to reappreciate the atmosphere in the frontier society during the late-Silla period(下代), under the consideration that textual and archaeologicaldata need to be understood along with each other.
 The contexts surrounding the discovery of the assemblage can be found from the Japanese Government-General Museum of Korea document, which is now stored in the National Museum of Korea. Since the artifacts were discovered in a relatively shallow depth without any additional structures, it is unlikely that they were grave goods. The artifact assemblage is composed of decorative cup-shaped stirrups(壺鐙), flower-shaped bronze dishes, and bronze spoons, which are dated to the late 9th century CE.
 To understand the spatial meaning of the site where the artifacts were discovered, how Paegang-jin(浿江鎭) operated during the late-Silla period deserves consideration. The reconstruction of how the appointment rule according to governmental rank system worked in the 9th century Paegang-jin regarding its head, Dusangdaegam(頭上大監), reveals that the royals were sent and the ministers corresponding to the rule were appointed here, and in this regard, it operated quite normally. In 895, however, as Gungye's advance into this region became active, Paegang-jin came to its end in no more than 10 years.
 Recently, there is a strong trend to draw out ‘ritual meaning’ regarding the nature of the Sanseong-ri artifacts. However, it is still unclear what the ritual is, which required the sacrifice of the elaborately decorated artifacts in such a large amount. Therefore, until any additional contemporary data directly supporting the ‘ritual nature’ of the artifacts are presented, it would be reasonable to understand the Sanseong-ri artifacts as ‘hoards(退藏遺物)’, resulting from the political turmoil at the end of the 9th century.
 In the 9th century, Paegang-jin enjoyed the flower-shaped bronze dishes of similar origin to Chinese imperial family’s as well as the decorative cup-shaped stirrups hardly found even near the capital. It is time to reconsider the frontier society during the late-Silla period and in this regard, the status of the Sanseong-ri artifacts is quite significant.

Религиозные практики чувашей: традиции и их трансформация (конец XX – начало XXI века)

The paper examines modern religious practices of two ethno-confessional groups of the Chuvash — Orthodox and unbaptized, shows the traditional forms of worship and their trans-formation at the turn of the century, determines the compliance of existing practices with the "norms" of the declared religious identity. The study showed that changes in religious prac-tices were manifested in the reduction in number of participants, in the reduction of rituals and the disappearance of a number of elements, in the festivization of the festive and ritual culture, the loss of the original meaning of religious rituals, but at the same time in the growth of activity of the Orthodox Chuvash in the formation of the sacred landscape of their villages and the performance of religious cult. For both groups, there is a discrepancy be-tween confessional identity
 and actual religious practices: among the Orthodox — in the form of Orthodox-pagan syncretism and dual faith, among the unbaptized — in the form of elements of Orthodox culture and participation in Orthodox rituals. They are caused by the instability of confessional "borders" due to religious conversion, and the transformation of ritual practices. The study is based on the author's field materials collected in Chuvash vil-lages in the Samara region, the Republics of Bashkortostan and Tatarstan, and the Chuvash Republic.

Ritual Worlding. Exploring the Self-and-world-making Efficacy of Rituals

Despite extensive research on the functions and meanings of ritual, the question of ritual efficacy remains a topic of debate. This paper explores how the concept of worlding can contribute to the study of ritual efficacy. Based on theoretical literature and qualitative research into cremation and perinatal loss, it proposes that rituals can be understood as worlding practices characterized by an entanglement of virtuality and actuality. In rituals, individuals frame a subjunctive time-space, playfully speculating with multiple experiential realities (what could be) while being anchored in the present (what is). The paper demonstrates that this intricate entanglement is key to the self-and-world-making quality of rituals and is crucial to understanding their efficacy. Furthermore, it shows that the value of the concept of worlding lies in its emphasis on embodied experiences, the active nature of our being in the world, and the recognition of power dynamics. Ritual worlding enables individuals to navigate the ambiguities that accompany life and death.

Fungsi Talempong Pacik Dalam Upacara Perkawinan Dan Batagak

Talempong pacik is a type of percussion music that is classified as a percussion instrument (idiophone). which is made from a mixture of metal and copper or brass which is played by four or five players consisting of five or six talempongs and one gandang instrument. This talempong art is played in processions during wedding ceremonies and Batagak Pangulu ceremonies. The aim of this research is to describe the form of presentation of talempong and its function in wedding ceremonies and batagak pangulu in the lives of the people of Jorong Subarang Nagari Paninggahan, Solok Regency. This research uses a descriptive method with a qualitative approach that uses primary data through interviews and direct observations in the field and secondary data, namely data obtained through literature study in the form of books related to the art of talempong pacik. The result achieved is that the form of presentation of talempong pacik in Jorong Subarang Nagari Paninggahan, Solok Regency is that the talempong instrument is played by three players, each of whom holds two talempongs which function as the parent talempong, paningkah talempong and child talempong and one drum. The function of talempong in wedding ceremonies and batagak penghulu is as a means of ritual, entertainment, aesthetic presentation, emotional expression and means of communication.

Ratik Basa Ritual Tulak Bala Di Nagari Singgalang X Koto Kabupaten Tanah Datar

The research entitled Ratik Basa as a Tulak Bala Ritual in Nagari Singgalang, X Koto District, Tanah Datar Regency, aims to describe the series of implementation of "Ratik Basa in the Tulak Bala ritual and the views of the people who adhere to the Syattariah sect in Nagari Singgalang, X Koto District, Tanah Datar Regency" . Ratik Basa is a worship service that is integrated into religious traditions in the form of reciting dhikr in various contexts in the lives of the people of Nagari Singgalang. The research uses qualitative methods, field data collection techniques, literature study, observation, interviews and documentation using ritual theory, religious theory and perception theory. The results of the research show that the implementation of the Ratik Basa tradition is sung using a monophonic vocal technique, namely sung in one type of voice. For the people who adhere to the Syattariah sect in Nagari Singgalang, X Koto District, Tanah Datar Regency, Ratik Basa as a Tulak Bala Ritual ceremony is very essential. Because it is closely related to people's lives, especially the threat to the safety of nagari children in various forms of disaster, including natural disasters, dangerous disease attacks, famine, and others. Ratik Basa as a Tulak Bala Ritual is very important for people's lives because apart from being able to avoid all disasters, it has a positive value as an identity for Nagari Singgalang, and as a ritual means to foster ties of brotherhood between groups of adherents of the Syattariah sect and society in general.

Three Ritual Steps between India and Iran

Abstract The use of triadic patterns is a well-known modality occurring in some Indo-Iranian mythological contexts. This fact has been considered as a phenomenon too generic, and its presence just noted as an unimportant evidence. But, in reality, this procedure, despite its potentially perplexing background, produces some symbolic implications, whose frequent occurrence should be better observed. For instance, within the Vedic and Brāhmaṇic framework, Viṣṇu makes three steps in order to enlarge the universal space, and for this reason this god is also called Trivikrama-, “Having Three Steps”. The present sequence, with its space-time implications, finds a correspondence in the disposition of the Vedic altar of Fire, which needs three footsteps of ground. Even more fitting and pertinent are the inevitable speculations emerging from the ritual meaning of the pebbles or stones called svayamātr̻ṇṇā, “naturally perforated”, placed by the Adhvaryu in the first, third and fifth layer of the brick-altar of the Agnicayana. They have a patent cosmological identity (see, e.g., ŚB 8.7.3.9–10). Within the Iranian context, references to the number three are equally relevant and not just meaningless. Three are the main steps of the soul of the dead after their meeting with the daēnā-, explicitly corresponding to three different cosmic levels, while the vara- of Yima, and the baršnūmgāh, a place of ritual purification, are divided in three parts, and in any case everything connected with them follows a triadic basis with multiples or submultiples of “three”, or again with fractions with an expressed denominator “three”. The act of piling up the perforated stones on the three layers of the Vedic fire altar presents deep cosmological implications, strictly connected also with the holes through which an imaginary column arises. The act of piling up (cinute) resounds the action to be performed by the soul in the Mazdean choreography of the afterlife, when the bridge (pərətu-) allowing the crossing of the intermediate space (that links earth and heaven) is piled up (by one who is cinuuaṇt-, presumably the soul itself). But piling the bricks and tending the fire are ritual performative actions expressed with the same verb and with actions, which inevitably resonate, as in the image of the third prince appearing within the afterlife choreography presented as a vision to the Sasanian Great Priest Kerdir. These occurrences, already focused on in past studies, evoke direct correspondences in ritual procedures emphasizing a definitive transition into another status, so that any triplication or any trifold implement has a special force and completeness.

Makna Ritual Tolak Bala Ghatib Beghanyut bagi Masyarakat di Kelurahan Kampung Dalam Kabupaten Siak Provinsi Riau

The rapid development of modernization has an impact on the erosion of the values ??of the ritual of rejecting bala ghatib beghanyut as a Malay cultural tradition so that it needs to be preserved through deeper study and meaning. The aim of the research is to analyze the meaning and function of the ritual of rejecting bala ghatib beghanyut for the community in Kampung Dalam Village, Siak Regency. The research method uses descriptive qualitative with data collection through enotography and interviews. The research results show the symbolic meaning of the ghatib beghanyut ritual as an identity and tradition passed down from generations to ancestors as well as a means of implementing Islamic values ??and avoiding danger. The function of the ghatib beghanyut banishment ritual tradition is as a religious function, social function, economic function, and as a medium for treatment in society.

Changing Destinies by Fighting Against Bad Luck

"In the traditional Romanian village, misfortune (bad luck) was countered by the use of magic means. Those who took the lead in performing the magico-ritual act were women who possessed special powers that enabled them to identify, isolate and destroy evil and thus restore peace of mind and health to their clients by manipulating chance and changing their destinies. They were country women without special qualifications who healed a wide spectrum of ailments – themselves caused by ritual means – or made love charms. By contrast, the contemporary urban environment in Romania can show us modern witches who are widely advertised in the media, practise aggressive marketing, and are in most cases digitally literate (they make use of the Internet and digital applications to facilitate relations with clients); by employing sophisticated rituals and often also by drawing on black magic, they provide solutions to sickness, curses and being crossed in love, as also happens in traditional villages, but they are equally able to deal with unemployment, impotence, lack of money, hair loss, business failure and above the straying of unfaithful husbands, thus demonstrating that they are in tune with the times in which they live. Everything is possible, because people living in modern communities, despite the categorical appeal to reason, despite digitalisation, globalisation, bureaucratisation and the coming of the computer age, still feel the need to “explain the inexplicable,” in exactly the same way as peasants living in traditional villages do, and in addition feel the need for personal experiences, including of magic ritual and witchcraft. The coronavirus pandemic had the effect of strengthening this impression of a “magic mindset” and even of uninterrupted coexistence between the magic of the traditional village and modern urban life, influencing the relation between magic/religion and science – something seen at its clearest in the attitudes of large numbers of people towards the origin and treatment of the virus and above all the vaccines. "

STRUKTUR DAN MAKNA RITUAL MANDI PANCOR ADAT DAYAK SAWE DI SEKADAU HULU

Sawe tribe is one of the Dayak tribes in Sekadau Regency. This research aims to explain oral literature, especially the pancor bathing ritual of the Dayak Sawe tribe's wedding tradition. The author will analyze the structure and meaning of the pancor bathing ritual. The research method used in this research is qualitative. Descriptive research form. The approach used in this research is structural. Based on research that has been carried out, the pancor bath is a traditional wedding ritual for the Sawe Dayak Tribe in the Regency. This traditional ritual is carried out as a condition for marriage in the Sawe tribe. Apart from that, this ritual is carried out based on the community's belief that bathing in pancor can relieve the bride and groom from bad luck and danger. So, the pancor bathing ritual is a traditional wedding ritual of the Sawe Tribe which must be maintained by the Dayak Sawe Tribe community so that it doesn't just disappear and the younger generation can learn about the pancor bathing custom.

Enhancing Ethical Values in Language Pedagogy: Lessons from Gowe Tugalaoyo (Judgment Stone) in Siwawo Village

In the era of the ancestors of the Nias people, the majority adhered to ritual beliefs by facing and prostrating to ask for guidance on the truth through menhirs or the like that are believed and agreed upon by a group of people. The purpose of this research is to describe the genealogy and reveal the value of honesty contained in the Tugala Oyo Gowe (judgment stone) located in Siwawӧ Village, Tugala Oyo Sub-district, North Nias Regency. This research method is descriptive research by applying the observation method through an ethnographic approach. To obtain information about the meaning of rituals contained in gowe (judgment stone) through figures and residents. Data collection techniques are carried out through interviews, observations, field notes and documentation while data analysis techniques are formulated by paying attention to the stages of activity, namely qualitative structuring of raw data, data selection. Furthermore, in collecting data this research used the original Nias language of the informants and then translated into bilingualism. The qualitative approach in question is to explain the data related to community views on the value of honesty towards the object being observed, namely gowe Tugala Oyo. The character value of respecting one's own culture is very important to instill in children so that cultural resistance can be maintained for generations. Cultural values such as religion, morals, cooperation, trust, and responsibility should be used as a philosophical foundation in people's lives. The character of upholding ancestral dynasties is a characteristic of someone who remains steadfast