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Tradisi Arak Bako dilaksanakan sebagai salah satu cara untuk ”unjuk diri” pihak bako kepada keluarga ”anak pisang”nya. Apabila pihak bako tidak melaksanakan tradisi Arak Bako ini, maka keluarga bako dianggap tidak peduli kepada anak pisangnya yang sedang menikah dan melaksanakan alek (kenduri) adat. Sikap ketidakpedulian induak bako terhadap anak pisangnya merupakan suatu sikap yang tidak positif dalam membina relasi kekerabatan induk bako dengan anak pisang di Minangkabau. Oleh karena itu, pihak bako penting untuk melaksanakan tradisi Arak Bako ini. Tradisi Arak Bako adalah salah satu rangkaian acara penting dalam prosesi perkawinan adat Solok di Minangkabau, di Sumatera Barat.

Anisa, 2018: Atribut Baju Hitam Anak Daro jo Marapulai Pada Pesta Perkawinan di Nagari Salayo Kecamatan Kubuang Kabupaten Solok (Kajian Semiotika) Penelitian ini dilatarbelakangi oleh ketidaktahuan masyarakat mengenai makna pakaian adat tradisional. Yaitu pakaian hitam anak daro jo marapulai yang dipakai saat pesta perkawinan. Pakaian ini memiliki keunikan dari pakaian tradisional yang ada di daerah lain, khususnya Sumatera Barat. Keunikan tersebut terletak pada bentuk, warna dan atribut yang dipakai oleh kedua pengantin. Penelitian ini dilakukan di Nagari Salayo, Kecamatan Kubuang, Kabupaten Solok. Salayo merupakan daerah yang terkenal dengan sebutan Kubuang XIII dan daerah ini kebanyakan menggunakan warna hitam sebagai warna pakaian adat tradisional. Tujuan dari penelitian ini yaitu menjelaskan atribut pakaian yang dipakai anak daro dan marapulai serta memaknai setiap tanda atribut. Penelitian ini menggunakan metode deskriptif analisis. Teknik pengumpulan data dilakukan dengan observasi, wawancara, dokumentasi, perekaman dan pencatatan. Teknik analisis data yaitu menjelaskan atribut pakaian serta memaknai setiap tanda pada atribut menggunakan teori yang dikemukakan oleh Charles Sanders Pierce yaitu Semiotika. Penelitian ini menghasilkan makna tanda pada pakaian dan atribut yang dipakai oleh pengantin saat pesta perkawinan. Makna-makna tersebut dikategorikan dalam 4 bagian. Pertama, pakaian dan atribut ini memiliki nilai-nilai kedudukan. Hal itu tergambar pada bungo sanggua, jalo, kain balapak, baju itam batabua ameh, tanti, galang bapilin, tarompa anak daro, saluak, baju kemeja putih, baju itam batabua ameh, karih, kaduik yag berantai sagama, kain parangkok, sepatu marapulai. Kedua, mencerminkan keadaan alam sekitar, seperti bungo sanggua pisang saparak, dukuah rago, dukuah ramo-ramo, tali baju, tabua, galang munggu, galang daun, sarawa tapak itiak. Ketiga, memegang teguh hubungan sosial dengan kaum dan kerabatnya. Hal ini tergambar pada atribut cawek, tungkek, sa

This paper takes a detailed look at the Afghan-European hand embroidery initiative Guldusi. It examines the initiative as a cross-cultural collaborative needlework project that provides a space for a limited cultural encounter between Afghan and European women. As such, this paper considers the meaning of practices of needlework and making in general and in relation to discourses about women, identity, agency and empowerment more specifically. Analysis of a number of textile artefacts and the initiative’s website show that Guldusi’s envisioned act of cultural encounter and exchange appears to be limited and to emanate through the expressive narrative power of the European needlewomen. Nonetheless, the initiative can be seen to provide a political space in which individual and collective creative practices foster the negotiation and expression of the self in relation to others. A received awareness of postcolonial power structures and their workings, however, is indispensable for needlework practitioners and scholars in their critical engagement with cross-cultural collaborative needlework projects as spaces for cultural encounter and as a means to foster solidarity, support and empathy between needlewomen from different cultural backgrounds. As a result, the status quo which places certain cultural narratives over others can be questioned and redefined.

Sudah sangat sulit menemukan orang yang paham tentang adat istiadat Minangkabau. Oleh karena itu, diperlukan penyegaran pengetahuan tentang adat istiadat Minangkabau itu kembali. Kegiatan ini dilakukan melalui program Pengabdian Masyarakat program studi Sastra Minangkabau, Fakultas ilmu Budaya Universitas Andalas

Prosesi adat perkawinan di Minangkabau cukup kompleks. Berawal dari prosesi peminangan calon mempelai, sampai pada hari puncak pelaksanaan alek kawin (pesta adat). Beragam acara yang harus dilaksanakan oleh pihak kaum kedua mempelai. Salah satu kegiatan yang penting dalam rangkaian prosesi adat perkawinan di Minangkabau itu adalah upacara batagak gala (memberi gelar) untuk marapulai (mempelai lelaki, seterusnya disebut dengan marapulai saja). Hanya keluarga mempelai laki-laki saja yang menyelenggarakan acara ini. Hal yang menarik dari uraian tentang struktur sosial Minangkabau dan tradisi pemberian gelar adat kepada lelaki yang akan menikah tersebut,adanya suatu kondisi yang paradoks. Kondisi yang saling bertolak belakang tetapi dijalani oleh masyarakat Minangkabau. Di satu sisi, lelaki mempunyai kedudukan yang cukup goyah dalam tatanan sosial masyarakat, namun di sisi lain lelaki diberi penghargaan dengan pemberian gelar adat, ketika ia akan menikah, dan menjadi urang sumando (orang semenda) di rumah kerabat calon isterinya. Gelar adat itu diberikan melalui upacara pemberian gelar dalam pidato Pasambahan Batagak Gala. Ketidaksadaran kolektif itu menyelinap di balik semua hal yang menjadi tata nilai anutan bersama anggota masyarakat. Tata nilai yang telah menjadi adat. Adat yang telah menjadi rujukan sikap dan perilaku masyarakat. Adat yang Sesungguhnya telah menjadi ideologi.

Banyak yang mengira perburuan primata yang dilakukan masyarakat Mentawai menyebabkan kepunahan primata di Mentawai, padahal eksploitasi hutan di Pulau Siberut sudah terjadi sejak lama seperti HPH, perburuan liar, berbagai pembangunan. Sejatinya masyarakat Mentawai memiliki pedoman Arat Sabulungan mengenai lingkungannya, yang tidak hanya mengatur lingkungan lingkungan alam tetapi lingkungan sosial dan budaya. Sehingga peneliti tertarik untuk mengkaji mengapa masyarakat Mentawai memanfaatkan primata menjadi ute’ simagere. Penelitian ini menggunakan pendekatan etnoscience dengan pemilihan informan dengan cara purposive sampling. Dengan analisis Rappaport dan Etno-ekologi untuk melihat fenomena apa, bagaimana dan kenapa berburu dilakukan. Berdasarkan hasil penelitian ditemukan bahwa masyarakat Buttui dan Tepu’ mengenal dunia mereka terbagi menjadi dua yaitu purimanuaijat (porak, manua, baga, oinan dan leleu; dan sabulungan (Saikamanua, Si Bara Ka Baga, Saikoinan dan Saikaleleu). Adapun dunia purimanuaijat nyatanya baik itu benda hidup dan benda mati memiliki jiwa (simagere) dan roh (ketsat). Sehingga orang Mentawai harus menjaga hubungan tersebut. Karena kehidupan manusia yang selalu memanfaatkan alamnya, dapat memicu hubungan tersebut sehingga mereka melakuan punen dan puliaijat. Dikarenakan keseimbangan tersebut tidak hanya menyangkut dunia purimanuaijat, tetapi dunia sabulungan. Sehingga orang Mentawai melakukan aktifitas perburuan diakhir upacara, dikarenakan berburu wujud dari menghormati roh-roh nenek moyang, Saikaleleu dan sesama makhluk yang berjiwa dan memiliki roh, dengan membuat ute’ simagere. Secara etno-ekologi orang Mentawai memiliki kategorisasi tentang lingkungan yaitu: (1) uma; (2) pumonean yang terdiri dari pumonean saina dan pumonean leleu/siburuk; dan (3) leleu. Leleu ini lah menjadi tempat perburuan dan tempat kehidupan bagi 4 jenis primata endemik di Mentawai yaitu bilou, joja, simakobu dan bokkoi. Adapun dengan adanya pumonean saina dan pumonean l

Tindak Tutur Permintaan dalam Upacara Pernikahan Adat Batak Toba oleh Lusia Melina Manik (1121215018) Pembimbing: Dr. Ike Revita, M. Hum.; Pembimbing II: Prof. Dr. Hj. Nadra, M.S Abstrak Dalam tulisan ini dipaparkan tindak tutur permintaan dalam upacara pernikahan adat Batak Toba. Penelitian ini bertujuan untuk mendeskripsikan 1) bentuk-bentuk kalimat yang digunakan; 2) jenis-jenis tindak tutur permintaan; dan 3) fungsi tindak tutur permintaan dalam upacara adat pernikahan adat Batak Toba. Data dikumpulkan dengan menggunakan metode simak dan teknik Simak Libat Cakap serta teknik catat. Proses analisis data dilakukan dengan menggunakan metode padan translasional ke dalam bahasa Indonesia dan metode referensial untuk melihat hal-hal yang berkaitan dengan data dan mengacu pada referen tertentu pada tuturan permintaan. Hasil analisis dipaparkan dengan menggunakan metode formal dan informal. Berdasarkan hasil penelitian ditemukan empat bentuk kalimat yang digunakan dalam tindak tutur permintaan pada upacara pernikahan adat Batak Toba, yaitu 1) kalimat deklaratif sebnayak 6 kali, 2) kalimat interogatif sebanyak 7 kali, 3) kalimat imperatif sebanyak 18 kali, dan 4) kalimat ekslamatif sebanyak 3 kali. Jenis-jenis tindak tutur permintaan yang digunakan adalah tindak tutur permintaan langsung sebanyak 18 kali dan tindak tutur permintaan tidak langsung sebanyak 16 kali. Fungsi tindak tutur permintaan yang ditemukan adalah fungsi meminta sebanyak 25 kali, berdoa sebanyak 3 kali, mengimbau sebanyak 3 kali dan menyindir sebanyak 3 kali. Bentuk kalimat yang paling banyak digunakan adalah kalimat imperatif sebanyak karena penutur menggunakannya untuk menghindari kesalahpahaman. Jenis- jenis tindak tutur yang paling banyak ditemukan adalah jenis tindak tutur permintaan langsung. Fungsi permintaan yang paling banyak ditemukan adalah fungsi meminta. Kata kunci : tindak tutur permintaan, bentuk, jenis, dan fungsi.

The present study is focused on analyzing the uses of some expressions showing expectations in academic texts. A corpus-based study specifically dealing with the uses of the verbs "expect" and "hope", this project seeks to understand the phenomenon as reflected in C-SMILE (Corpus of State University of Malang Indonesian Learners’ English). Analyzing the corpus of about 6 million words composed of texts of undergraduate theses written in English by Indonesian EFL learners, this study has arrived at an interpretive point that Indonesian cultural norms are influential to the manifestation of the expressions. The expressions reflect some degree of the writers’ religiosity. This unfortunately also suggests a lacking point of evidentiality in academic written works.

This article explores the materiality of food production and consumption within the household in Bronze Age Cyprus. The focus is on embodied encounters with the “stuff of food”—the pots, pans, and other kitchen implements that were used on a daily basis—and how these shaped people’s lives. Throughout the Early and Middle Bronze Ages, generations of families on Cyprus used Red Polished pottery to serve and consume food and drink: the round-bottomed pots were not designed to be laid on a table, indicative of the development of very specific customs of dining at home. The very limited range of pottery (wares and forms) available to the Early-Middle Cypriot householder suggests a monotone cultural experience. The introduction of vessels with flat bases or ring bases at the beginning of the Late Bronze Age might indicate a move to dining around a table—a radically different engagement with the physical, material world that undoubtedly affected social relations. This was accompanied by radical shifts in production practices—a move away from household production into the realm of craft specialists—alongside which there was an explosion in the range of tableware for consumption of food and drink and of utilitarian wares used within the kitchen. This article interrogates the implied transformations in the cultural knowledge embedded within people’s engagement with their material world and the very different visual and tactile experiences involved in the daily use of pottery in the Late Bronze Age Cypriot household.

Food is bound to or carried by supporting materiality in the form of artefacts in very different materials, forms, shapes and sizes for its different states of production, retrieval, extraction, preparation, storage, and consumption. Sometimes this material culture becomes very closely connected to a specific (group of) food product(s), as certain types of beer vessels, storage containers or bread moulds in ancient Egypt tell us. Occasionally, the artefacts even become a synonym for the food stuff it should have carried or contained. The carrier then acts as a symbolic substitute for the whole package consisting of the container and real or symbolic food. These often very simple substitutes or models perform as representations in the process of symbolic afterlife food consumption. The offering plate CC 308.004 from Cyfarthfa Castle Museums and Art Gallery, Merthyr Tydfil (Wales) does not usually appeal to museum visitors due to its very basic design and rough manufacture, but is to be seen in line with the lavish offering stands and tables known from ancient Egyptian tombs. The act of ritualistic offering of these simplistic and empty plates should not be seen as non-consumption, but helped magically to provision and nourish the dead with everything necessary to live on in the afterlife. Therefore it stands as a marker for foodstuffs, food consumption, consumed sustenance and explains an important part of ancient Egyptian afterlife beliefs. To understand the ambivalence between actual and symbolic food consumption and the expression of both in the materiality of the object was the goal of this extended object biography. What is of greater interest is the link between the narrative of the object, foodstuffs and the connected social worlds that it represents (Steel 2013, esp. 190-6). What has been presented here is a narrative of realistic and potential life cycle and the biography of a single lacklustre object CC308.004 with its incredible interesting storyline.

This article is an extensive discussion from a Maori perspective into issues around the use of Maori cultural terms, in particular haka, to commemorate the fallen in WWI. Embedded in the article are key theories of cultural memory, 'war culture' and 'post-war culture'. The research outlines the differences between European and Indigenous war and post war cultural practices focusing on Maori. It seeks to understand the reluctance of Turkish officials to see haka being performed when it was apparently banned from ceremonies in 2005. It outlines the media reporting on the issue and the subsequent reintroduction of haka in August 2015 at the centenary of the Chunuk Bair battle. It unpacks deep problems inherent with using such items as they are vehicles of cultural memory. These memories carry with them deep-seeded issues in relation to colonisation and the military. It highlights problems around the cultural assimilation of haka and Maori and the lack of support from wider New Zealand for protecting Te Reo Maori (Maori language). It holds that there is a place for haka in commemoration and that Maori need to be mindful of Turkish cultural sensitivities as haka was used to wage war against them. However, it explores a counter argument, in that haka and cultural items can be used in post-war culture to promote understanding and peace while recognising the tikanga concept of mana whenua. It points out the words of Ataturk about the embracing of those who fought at Gallipoli as the sons of Turkey. It asks Turkish officials to recognise that under no circumstances is the performance of cultural items meant to cause offence and that Turkey's multicultural nature should recognise the practice as indigenous religious practice. As such it questions the role of Turkish officials approving Maori cultural items for commemorative ceremonies. Lastly, it opens avenues for further research in the issues raised.

Rural tourism is a long-established practice in the industrialised West, but it is a comparatively recent and on-going development in postsocialist contexts. This thesis examines the development of rural tourism in Romania and draws on fieldwork carried out in one of the oldest and most popular destinations of the country, as well as in a newer and less visited location. As homestays are central to rural tourism, my research has an extensive focus on what happens with guesthouses and their owners. Countryside tourism is a practice grounded in a discourse that praises images of unspoilt nature, close-knit communities, material and cultural heritage and natural healthy food. Discourses about rurality also suggest that for city dwellers, village stays in their own countries can provide a way of getting in touch with their national identity, building, at the same time a sense of belonging. In Romania, such discourses are promoted by NGOs, state institutions and tour operators that aim to develop rural tourism. In spite of their efforts, in the destinations that I studied, rural tourism has strayed away from the ideal model. Instead of bucolic cottages inspired by the vernacular architecture of the region, hosts welcome their guests into large, modern villas equipped with state-of-the art amenities. Tourists too show a strong concern with material aspects of their accommodation, they rarely venture in outdoor pursuits and have little interest in notions of ‘heritage’ or ‘traditions’. My findings show that the lived experiences of local entrepreneurs have shaped worldviews that in many respects are at odds with the ideal models and best tourism practices promoted by various institutions. I also show how hosts and guests share similar notions of achievement and success and how this has turned rural tourism into a house-centred event. In explaining why discourses have little grounding in reality, I pay close attention to the economics of tourism, trying to understand guesth

Acculturation by the Franciscan Friars in Mexico from 1520-1550 This thesis sets out to examine the process of acculturation as experienced by the Franciscan friars during the first years of their mission in Mexico at the beginning of the sixteenth century. It will suggest that the acculturation was a two-way affair; that the Franciscans were as much changed by their contact with the indigenous people as were the natives by their contact with the friars. It begins with a study of the various changing interpretations of the notion of ‘acculturation’ and argues that beside the classical linear interpretation such expressions as ‘reverse acculturation’, ‘transculturation’ and ‘co-acculturation’ may be more appropriate for these particular circumstances. It then examines how the friars came to be in Mexico and the Aztec culture which they encountered which both shocked by its human sacrifice and yet provided striking examples of parallels with the Christian religion, thus indicating an early example of possible mutual accommodation. Next the thesis looks at the ways in which the friars prepared the ground for their mission: destroying many of the temples, settling the natives in ‘pueblos’ and above all, learning a range of local languages so that they could both converse with the Aztecs and preach to them. This can be seen as an excellent example of how the missionaries themselves were open to the process of acculturation; instead of insisting on the language of the coloniser, as was the practice of later missionaries, they carried the word to the natives by speaking their own tongues. The thesis goes on to examine the process of evangelizing, suggesting that in this area the greatest degree of ‘transculturation’ can be observed. Shortages of resources and manpower and sheer pressure of numbers made it necessary to take ‘short cuts’ in the administration of the sacraments, adopting for instance a ‘missa secca’ (where there was no wine) and dispensing with the use of whi

Makalah ini diupayakan untuk membuat analisis perbandingan terhadap tinjauan literatur berhubung adat kematian masyarakat Borneo dan Asia. Penelitian bersifat kualitatif ini mengaplikasikan teknik analisis kandungan berdasarkan kajian pustaka terhadap beberapa kajian terdahulu dalam bentuk tesis sarjana dan doktor falsafah serta buku yang memperincikan adat kematian masyarakat Borneo dan Asia, antaranya masyarakat peribumi di Sabah, Sarawak, Indonesia dan Republik Rakyat Cina. Berpandukan kepada perspektif strukturalisme, tinjauan literatur berhubung kematian masyarakat Borneo dan Asia memperlihatkan beberapa konsep sejagat berhubung aspek ritual dan persamaan dari sudut pendekatan penyelidikan sarjana berkenaan. Makalah ini diharap mampu memberi sumbangan positif terhadap masyarakat berkenaan dan para pengkaji serta ahli akademik dalam bidang tertentu.

This dissertation sets out to examine the generally accepted claim that one of the features of ancient Celtic society was the practice of human sacrifice, and to find out whether the available written and archaeological evidence supports this claim. It was decided to limit the period under review to the six hundred years from c. 500 BC to AD 100. After reviewing the literature on the subject, a number of texts from ancient Greek and Roman writers were examined to ascertain what was said. A number of these writers referred to the ancient Celts practising human sacrifice. Next the results from a variety of archaeological investigations was looked at to see if there were any material remains which would support these references in the classical writings. It was discovered that there is little material evidence to support the allegations of human sacrifice among the ancient Celts, that those finds which have been used to verify these assertions have more than one interpretation, and that the vast majority of serious writers on the subject maintain that there is almost no evidence to back up the equally widely held assumption that such practice must have existed. The conclusion of this study is that there is no reliable evidence for the practice of human sacrifice among the ancient Celts. It is recommended that further research might be carried out into a) the relationship between bodies and artefacts found in water, b) alternative explanations for how ‘bog bodies’ might have died, and c) why scholars believe human sacrificed was practised by the ancient Celts.

This paper aims to contribute some contemporary fieldwork insights from Macedonia to discussions on the coexistence of Muslims (both Sunni and Sufi) and Orthodox Christians around sacred sites. While recent developments have led to the dominance of ‘clash of civilisations’ discourse in such situations, I here use detailed studies of the three sites where intercommunal mixing occurs to evidence a range of different modalities of interaction, spanning a spectrum from overt antagonistic intolerance through non-conflictual cohabitation to forms of sharing close to syncretistic practice. The paper investigates the elements of the social fields engaged by these communities that prompt hostility, permit coexistence, and promote identification, and inquires whether the more benign forms of interaction currentlymanifest in Macedonia are atavistic in settings increasingly marked by ethno-nationalism and fundamentalism.

Gelar diwariskan menurut garis kekerabatan matrilineal, dari ninik mamak kepada kemenakan laki-lakinya yang akan dan atau sedang menjadi marapulai. Dengan diberikannya gelar kepada seorang laki-laki, itu berarti keberadaan nama menjadi tiada baginya. Aturan itu terutama berlaku untuk pihak keluarga isterinya. Mertua atau saudara-saudara isteri dari laki-laki yang telah menikah, tidak akan memanggilnya dengan nama diri, tetapi akan menyapanya dengan gelar yang telah diberikan kepadanya. Adalah suatu penghinaan jika kerabat isteri tidak memanggilnya dengan gelar adat tersebut. Ada aturan adat Minangkabau yang disampaikan melalui ungkapan yang berbunyi “Ketek Banamo Gadang Bagala” (Kecil Punya Nama Besar Punya Gelar) yang menjadi pedoman dalam pemberian gelar itu. Ungkapan itu bermakna bahwa bagi seorang anak laki-laki ketika kecil diberi nama oleh orang tuanya dan dipanggil sesuai dengan namanya, tetapi ketika dewasa, yang ditandai dengan pernikahan, kepadanya akan diberi gelar adat oleh ninik mamak. Dengan demikian, ia akan dipanggil sesuai dengan gelar adat yang diwariskan kepadanya. Tradisi pemberian gelar ini hingga kini masih dilakukan oleh masyarakat Minangkabau, baik yang tinggal di lingkungan luhak maupun yang berdiam di lingkungan rantau. Meskipun terdapat beberapa perbedaan kultural antara kedua lingkungan itu.

The Bebelibe of northwestern Benin are experiencing rapid socio-cultural change following the arrival of modern institutions. People’s views about what happens following death are based on the cyclic flow of kɛbodikɛ (vital force) and mtakimɛ (agentive purpose). Death occurs when kɛbodikɛ and mtakimɛ leave the physical body. Despite this, their bond with it is not completely severed. Only once the flesh has decomposed, leaving just the bones, can they go on to reincarnate. Consequently, the Bebelibe have two funerals: mhuumu (burial, literally ‘death’) and dihuude (celebration), which should follow several months to a year later. Part of the dihuude celebration includes a ritual that allows kɛbodikɛ and mtakimɛ to ‘breathe’. The introduction and proliferation of coffins during the past twenty years has proved controversial as many think they slow down and complicate reincarnation. For others, kɛbodikɛ and mtakimɛ have been dematerialised and spiritualised, primarily through the influence of Christianity. One outcome of this transformation is the quick separation of kɛbodikɛ and mtakimɛ from the physical body. For those who accept this development, coffins no longer pose a threat and the focus of dihuude changes from ritual to symbolic. Reincarnation aside, many are worried about the escalating costs associated with both mhuumu and dihuude and the increasing social pressure to use coffins. As many have embraced aspects of Christianity, even if they do not convert, its impact and the importance it has gained in the area cannot be ignored. Especially younger people are attracted to Christianity as it is associated with being modern. Despite this, many churchgoers still accept reincarnation, although their understanding of it may be modified as people appropriate the parts of Christianity they find attractive on their own terms.