Nggaruaka, Tobias (2022) Ekspresi etnopedagogi dalam ritual ndambu masyarakat kimaima Kabupaten Merauke, Papua Selatan / Tobias Nggaruaka</p>. Doctoral thesis, Universitas Negeri Malang.
Full text not available from this repository.Abstract
SUMMARY Nggaruaka Tobias. Ethnopedagogical Expressions in the Ndambu Ritual of the Kimaima Community Merauke Regency South Papua. Dissertation Indonesian Language Education Doctoral Study Program State University of Malang. Advisor (I) Prof. Dr. Heri Suwignyo M.Pd. (II) Prof. Dr. Wahyudi Siswanto M.Pd. (II) Prof. Dr. Endah Tri Priyatni. M.Pd. Keywords Expression ethnopedagogy ndambu ritual form meaning function and pattern. The ndambu culture in everyday life as a philosophy of life for the Kimaima people in everyday life. The ndambu culture is a culture that is full of the values of human life especially the Kimaam people who make ndambu culture as a way of life in transforming the wisdom values of society. in dIn the ndambu culture each person s character is formed to become a superior competent creative independent and responsible person. In the process of transforming the community s collective knowledge to the younger generation there is a pattern that is carried out namely through a child initiation ritual. The transformation process is carried out verbally and nonverbally by a mentor. With the initiation ritual process the character of the child becomes individuals who know self-identity become autonomous individuals and become responsible individuals. This study uses a qualitative approach using ethnographic research. The research data is in the form of etopedagogical expressions in the ndambu ritual of the Kimaima community. The data is grouped based on the stages of the child s initiation namely the data in the form of verbal and nonverbal ethnopedagogical expressions. The data in this study were obtained from three initiation rituals namely (1) expressions of gratitude in the mu berua ritual (EUS) (2) expressions of self-identity in the rituals of ruake terarera and ruh tetewene (EID) (3) expressions of self-autonomy in ceremonies rah kwo and mawo kwo (EOD).The data sources for this research were oral utterances delivered by traditional leaders or advice in the mu berua ritual (a birth ceremony ritual) the ruake terarera ritual and ruh tetewene (the ritual of giving identity to children) rah kwo and mawo kwo ceremonies (loincloth/tassels (rah) and mawo/koteka). Data were obtained through interviews recordings photos and videos which were transcribed and translated. Research data analysis techniques focus on ethnographic analysis. The flow of analysis of ethnographic research data is carried out in general the flow of carrying out ethnographic research starts from choosing a social situation (place actor activity) carrying out observations recording observations and interviews asking descriptive questions analyzing ethnographic interviews analyzing domains asking contrast questions componential analysis analysis of cultural themes and ethnographic writing. Research data analysis techniques focus on ethnographic analysis. The flow of analysis of ethnographic research data is carried out in general the flow of carrying out ethnographic research starts from choosing a social situation (place actor activity) carrying out observations recording observations and interviews asking descriptive questions analyzing ethnographic interviews analyzing domains asking contrast questions componential analysis analysis of cultural themes and ethnographic writing. Research data analysis techniques focus on ethnographic analysis. The flow of analysis of ethnographic research data is carried out in general the flow of carrying out ethnographic research starts from choosing a social situation (place actor activity) carrying out observations recording observations and interviews asking descriptive questions analyzing ethnographic interviews analyzing domains asking contrast questions componential analysis analysis of cultural themes and ethnographic writing. There are four focuses of this research. First the form of ethnopedagogical expression in the ndambu ritual of the Kimaima community. Second the meaning of ethnopedagogical expressions in the ndambu ritual of the Kimaima community. Third the function of ethnopedagogical expression in the ndambu ritual of the Kimaima community. The four patterns of ethnopedagogical expression in the ndambu ritual of the Kimaima community. First the ethnopedagogical form in the child initiation ritual can be classified into six namely (1) the form of greeting. Ethnopedagogical expressions in the form of greetings consist of (a) greetings expressing kinship (b) greetings in the form of personal pronouns (c) forms of mentioning people s names. (2) form of parable. Ethnopedagogical expressions form parables. The forms of ethnopedagogical expression in the rituals of nanjewia awo mora amp mu berua ra kwo amp mawo kwo find cultural themes about the life of the Kimaima people. There are two forms of similes namely (a) similes referring to objects (b) similes referring to flora and fauna. (3) form of message speech. Forms of message utterances can be classified into (a) forms of shame (bare) culture (b) forms of hard work (c) forms of expression of feelings (d) forms of traditions and beliefs. (4) form of prohibition. The form of prohibition in the speech of advice can be classified into three namely (a) prohibition to comply with the norms of life (b) prohibition to maintain personal purity (c) prohibition during the postpartum period. (5) the form of human relations with nature can be classified into (a) sparrows (b) cranes (c) animals that live on land (outdoors) (d) animals that live in water. (6) flora forms can be classified into (a) ornamental plants that have cultural value (b) local food that has cultural value (c) swamp plants as a knitting material. (5) the form of human relations with nature can be classified into (a) sparrows (b) cranes (c) animals that live on land (outdoors) (d) animals that live in water. (6) flora forms can be classified into (a) ornamental plants that have cultural value (b) local food that has cultural value (c) swamp plants as a knitting material. (5) the form of human relations with nature can be classified into (a) sparrows (b) cranes (c) animals that live on land (outdoors) (d) animals that live in water. (6) flora forms can be classified into (a) ornamental plants that have cultural value (b) local food that has cultural value (c) swamp plants as a knitting material. The results of the second study the meaning of ethnopedagogy in the ndambu ritual of the Kimaima community Merauke Regency South Papua. In Chapter V found (1) the meaning of educative speech. The meaning of educative speech can be classified into (a) cultural education (b) spiritual education or religiosity (c) the meaning of moral education (d) a form of hope. (2) the meaning of social speech. The meaning of social speech can be classified into two namely (a) loving relationships between families and (b) loving relationships between communities. (3) the meaning of sociological speech. The meaning of sociological utterances can be classified into three namely (a) the meaning of social interaction speech (b) the meaning of helping each other and (c) the meaning of cooperation. (4) the meaning of speech advice. Forms of advice can be classified into four namely (a) work hard (b) don t give up easily (c) be diligent in worship. Third the function of ethnopedagogy in the ndambu ritual of the Kimaima community Merauke Regency South Papua can be classified into (1) the function of ethnopedagogical speech of thanksgiving births. The functions of thanksgiving for the birth of a child can be classified into three namely (a) thanksgiving to the family (b) thanksgiving to others (c) thanksgiving to God. (2) announcement/introduction function. (3) the function of releasing taboos (4) the function of thanksgiving as a new member. (5) the ethnopedagogical function of self-identity. The ethnopedagogical function of self-identity can be classified into (a) self-identity as feminism (b) identity as masculine. (6) the function of self-autonomy. (7) responsibility function. (7) the function of responsibility can be classified into (a) the function of responsibility towards oneself (b) the function of responsibility towards the family. Fourth the ethnopedagogical patterns in the ndambu rituals of the Kimaima community can be classified into (1) explanation patterns. Explanation patterns can be classified into (a) direct explanations (b) indirect explanations. (2) repetition patterns. (3) pattern of affirmation (4) pattern of communication. Communication patterns can be classified into (a) humanistic communication patterns (b) interpersonal communication patterns (c) family communication patterns. (5) educative patterns. The educational pattern can be classified into (a) ethnopedagogical pattern for boys in a boarding house (mondi mborawa) (b) final education pattern in a dormitory (c) ethnopedagogical pattern for a girl child.
| Item Type: | Thesis (Doctoral) |
|---|---|
| Divisions: | Fakultas Sastra (FS) > Departemen Sastra Indonesia (IND) > S3 Pendidikan Bahasa Indonesia |
| Depositing User: | library UM |
| Date Deposited: | 01 Feb 2022 04:29 |
| Last Modified: | 09 Sep 2022 03:00 |
| URI: | http://repository.um.ac.id/id/eprint/349263 |
Actions (login required)
 |
View Item |