ABSTRAKDalam makalah ini dibahas tentang bagaimana kajian antropolinguistik mampu membedah suatu tradisi lisan dan menghasilkan suatu analisis yang apik dari hubungan keduanya. Dalam pembahasan ada tiga pendekatan utama dalam kajian antropolinguistik yaitu performansi (performance), indeksikalitas (indexicalty), partisipasi (participation),yang terbukti efektif dalam mengkaji hubungan struktur teks, koteks dan konteks (budaya, ideologi, sosial, dan situasi) suatu tradisi lisan yang dilatarbelakangi unsur-unsur budaya dan aspek kehidupan manusia yang berbeda-beda. Dengan mengacu pada teori Duranti (1977: 14), disimpulan dalam akhir pembahasan bahwa meskipun pendekatan antropolinguistik terhadap kajian tradisi lisan 'terkesan' tumpang-tindih dengan pendekatan linguistik budaya (cultural linguistics) dan etnolinguistik (ethnolinguistics) (lihat Folley, 1997:16 ), namun dengan jabaran penekanan tertentu pada kajian antropolinguistik, yaitu penekanan antropolinguistik dalam menggali makna, fungsi, nilai, norma, dan kearifan lokal suatu tradisi lisan, konsep ketiganya dapat dibedakan. Lebih dari pada itu, pendekatan antropolinguistik mampu merumuskan model revitalisasi dan pelestarian suatu tradisi lisan.Dalam hal inilah ciri pembeda kajian antropolinguistik dengan pendekatan yang lain terlihat kuat dan menonjol. Duranti (1977: 14), it was concluded in the end of the discussion that although anthropolinguisticapproach to the study of oral tradition 'indicated' overlaps with the cultural linguistic and ethnolinguistic approaches (see Folley, 1997: 16)

Purpose The purpose of this paper is to find Batak Toba society’s local wisdom of mutual cooperation in Toba Lake area: a linguistic anthropology study. Design/methodology/approach This research employed qualitative paradigm. As a qualitative research, it employed four methods of data collection, namely in-depth open-ended interview, direct participatory observation, focus group discussion which is often abbreviated as FGD, and written documents. In-depth and open-ended interviews were applied to obtain data from the informants who understand the local wisdom of mutual cooperation, the traditional expressions as the collective memory of mutual cooperation, and the terms of mutual cooperation in Batak Toba society. Findings Based on the research findings, Batak Toba society has terms for gotong royong (mutual cooperation). They are marsirimpa or marsirumpa (cohesive, in unison, and together). It means that the basic rule of gotong royong (mutual cooperation) in Batak Toba society is the cohesion, synchrony, and togetherness. In other words, gotong royong (mutual cooperation) in Batak Toba society is working cohesively, in unison, and together, which is practiced in the life cycles, livelihood cycles, and public works. Originality/value This paper presents a new and significant contribution to the social and economic activity, especially socio-anthropology. People do not consider the implementation of mutual cooperation anymore. They forget that marsirimpa (the local term for mutual cooperation) can be used as a non-material capital to improve the socio-economic development. Marsirimpa can improve the social activity because its main principles are based on the “solidarity” and “harmony.” This research gives contribution economically to the people in the research area (Tippang village) compared to the neighboring area (Bakkara village). People in Tippang village get better income because they believe that many works, for instances, irrigating, paddy planting, until paddy cutting should be done together; they do not need to spend money for workers. Each clan has its own representative to manage irrigation. The activities of land digging and paddy cutting are collectively done. In relation to social anthropology, the tradition around the research area is still maintained because it makes people value the social interaction.

Dalam makalah ini dibahas tentang bagaimana kajian antropolinguistik mampu membedah suatu tradisi lisan dan menghasilkan suatu analisis yang apik dari hubungan keduanya. Dalam pembahasan ada tiga pendekatan utama dalam kajian antropolinguistik yaitu performansi (performance), indeksikalitas (indexicalty), partisipasi (participation),yang  terbukti efektif dalam mengkaji hubungan struktur teks, koteks dan konteks (budaya, ideologi, sosial, dan situasi) suatu tradisi lisan yang dilatarbelakangi unsur-unsur budaya dan aspek kehidupan manusia yang berbeda-beda. Dengan mengacu pada teori Duranti (1977: 14), disimpulan dalam akhir pembahasan bahwa meskipun pendekatan antropolinguistik terhadap kajian tradisi lisan ‘terkesan’ tumpang-tindih dengan pendekatan linguistik budaya (cultural linguistics) dan etnolinguistik (ethnolinguistics) (lihat Folley, 1997:16 ), namun dengan jabaran penekanan tertentu pada kajian antropolinguistik, yaitu penekanan antropolinguistik dalam menggali makna, fungsi, nilai, norma, dan kearifan lokal suatu tradisi lisan, konsep ketiganya dapat dibedakan. Lebih dari pada itu, pendekatan antropolinguistik mampu merumuskan model revitalisasi dan pelestarian suatu tradisi lisan. Dalam hal inilah  ciri pembeda kajian antropolinguistik dengan pendekatan yang lain terlihat kuat dan menonjol.

Forest fragmentation has resulted in decreased wildlife habitat, which has triggered conflicts with humans due to the use of the same plants. This has been particularly contentious with the tapanuli orangutan. Research of the tapanuli orangutan (Pongo tapanuliensis) habitat is very limited. The aims of this research is to examine the latest habitat conditions, such as land cover, composition of vegetation, feed plant, and habitat carrying capacity to provide recommendations for habitat management in developing a mitigation policy of the human-tapanuli orangutan conflict. The research location is focused on the area of human-orangutan conflict in the Batang Toru Landscape in South Tapanuli Regency, which took place from August to December 2019. Vegetation analysis was conducted using the strip transect method with a total of 294 plots (11.76 ha). The number of species at the pole and tree levels were high with 149 species (46 families) and diversity index (H') > 3. Eighty feed plant species were found and expected to support the growth of the orangutan population of 247 individuals. The density and diversity of cultivated plant species in the buffer zone were high and consumption by orangutans resulted in human-tapanuli orangutan conflict, especially on durian (Durio zibethinus Murray). Conflict with humans will cause stress and disruption to the growth of the tapanuli orangutan. We recommend habitat management to mitigate conflict through patrols for monitoring habitat destruction in conservation forests, enrichment of feed plants in Forest Management Units, cultivation of orangutan non-food crops on community lands, and building a corridor with orangutan food crops with fruits that are not utilized by humans.

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