An evaluation for the development of a paper-based test of English as a Foreign Language (TOEFL) for English Education Department students at one of the colleges in Langsa, Aceh, Indonesia, is necessary, considering their unsatisfactory scores even though the preparation program has been conducted. This research employed context, input, process, and product (CIPP) model developed by Stufflebeam upon the program. Methodologically, interviews, questionnaires, and observation were executed to five TOEFL lecturers and 34 students, while the data obtained were analyzed with the qualitative analysis method of Miles and Huberman. Based on the evaluation of context, the program had an appropriate background, goals, and objectives. Regarding the input, it still had problems related to the availability of resources and facilities. There were no standardized learning materials available, including the broken language laboratory. It affected the process since the lecturers could not maximize the facilities to create an effective learning environment. Eventually, it affected the product since most students could not reach an expected score. Most of the participants agreed that the program needed to be improved. Several improvements can be made to overcome these problems by providing required learning facilities, designing standardized learning materials, and clustering classes in accordance with students’ abilities.

Abstract. Sutrisno IH, Suwardi AB, Navia ZI, Baihaqi, Fadhilah MA. 2021. Documentation of the traditional Alas food in Southeast Aceh District, Indonesia. Biodiversitas 22: 3243-3249. The indigenous and traditional foods of the Alas tribe have a long history and unique traditions that have been passed down for thousands of years. Unfortunately, food tradition is strongly intertwined with the health-related and therapeutic reasoning of food ingredients and preparation methods. However, changes in people's consumption patterns, which prefer fast food, lead to a decline in local knowledge of traditional foods, particularly among the younger generation. Therefore, the aim of this study was to document the traditional Alas food in Southeast Aceh District, Indonesia. The study was conducted in eight subdistricts of Southeast Aceh, Indonesia, namely Lawe Alas, Babul Rahmah, Tanoh Alas, Babussalam, Darul Hasanah, Lawe Bulan, Lawe Sumur, and Bambel subdistricts. The study enlisted 80 respondents (10 from each district) who were chosen at random. The interview was conducted using a questionnaire that covered the respondents' backgrounds, traditional food names, food composition, mode of preparation, and uses. A total of 16 traditional Alas foods were documented, including six types of traditional cuisine and 10 types of traditional snacks. All respondents recognized Manuk Labakh, Ikan Pacik Kule, Puket Megaukh, and Buah Khum Khum as traditional Alas foods. On the other hand, less than 25% of respondents were familiar with some other traditional Alas foods, such as Menekem. The Alas tribe has a great system in place for passing down traditional knowledge from generation to generation. A total of 24 plant species consisting of 21 genera and 14 families was used as traditional Alas food. The Alas tribe prepares a variety of foods from various plant species to maintain their health and contribute to conservation efforts.

Abstract. Sudharta KA, Hakim AL, Fadhilah MA, Fadzil MN, Prayogo C, Kusuma Z, Suprayogo D. 2022. Soil organic matter and nitrogen in varying management types of coffee-pine agroforestry systems and their effect on coffee bean yield. Biodiversitas 23: 5884-5891. Coffee cultivation in agroforestry systems is mostly planted without soil fertility management. While there are several management interventions to improve soil quality in agricultural practices, it is not clear whether particular treatments, such as adding organic fertilizers and nitrogen fertilizers could increase coffee production in agroforestry settings. This study aimed to analyze soil organic matter and nitrogen in varying management types and its effect on coffee bean yield in a coffee-pine agroforestry setting in East Java, Indonesia. We evaluated four types of coffee management (treatments) namely: (i) no management, (ii) pruning coffee plant branches, (iii) a combination of pruning and addition of fertilizers with a planting distance of pine trees of 3 x 2 m, and (iv) pruning under pine trees with a planting distance of 6 x 2 m. The soil organic matter, total and available soil nitrogen were measured at 0-0.2 m and 0.2-0.4 m soil depths. We measured coffee bean yield to 100 coffee plants per plot. The coffee bean yield in the no-management treatment reached 376 kg ha-1, while the yield under the other three treatments increased up to 3.9 times compared with no-management. This increasing coffee bean yield did not correlate with soil organic matter in topsoil, with a correlation between coffee bean yield and total ant available soil nitrogen being positive and negative, respectively. We concluded that the limitation of N in the coffee-pine agroforestry system would require management intervention in the form of adding nitrogen fertilizers to increase coffee bean yield.

The ritual of Tulak Bala (warding off calamities) has been carried out by Acehnese people from generation to generation to prevent bad lucks or disasters upon their life. The objective of this qualitative study is to discover the practice as the existence of COVID-19 considered one of the disasters. By combining library and field research, the data for this study were retrieved by applying in-depth interviews. The data analysis technique was accomplished by reducing, displaying and drawing conclusion of the data. Tulak Bala ritual is conducted in two ways. First, Acehnese people organize the ritual annually at the end of the second month in Islamic calendar, Safar, called as Rabu Habeh or Mano Safa (taking bath in a river of sea). Second, they apply the rituals when certain disasters occur, which in this case, COVID-19, having risk to their life. Its practical process is varied, namely having prayers and sending feast in mosques or houses, even having torch parade around the village. Besides, special amulets are sometimes hung on the back of house, on the roof and even in every corner of the house to avert the disease. The societal responses evidently agreed to apply the ritual, although many refused to believe Tulak Bala by reasoning that all the diseases are from Allah. They argued that focusing to increase faith in praying while keeping precautions is the only way to keep away the disease. Keywords-tulak bala in Aceh, historical and societal views on outbreaks, cultural traditions, preventions of pandemic, COVID-19 in AcehI. BACKGROUND OF STUDY

This study was done to find and describe the forms, the references, the meanings, and the purposes of swearing-in Acehnese by the people in Pidie Regency, Aceh, Indonesia. Swearing refers to utterances, usually with negative implications, which are used by people to express their feelings. This qualitative study displays spoken language used by the respondents within the sub-districts of Muara Tiga and Batee in Pidie. The data were processed in three phases: selecting, transcribing and analyzing the appropriate data. The analysis was done by interpreting the forms, references, and purposes of swearing. The forms of swearing were mono-morphemes, poly-morphemes, phrases, clauses, and sentences. Those referred to animals, supernatural beings, religious terms, body parts, family members, human activities, oaths, professions, diseases, and exclamations. The swearing had connotative and denotative meanings to express anger, annoyance, astonishment, insult, and jokes.