Kualitas Pelayanan Publik Samsat Lampung Dalam Perspektif Budaya Piil Pesenggiri

Syah, Pairul

doi:10.25041/fiatjustisia.v7no2.376

Cited by 4 publications

(2 citation statements)

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“…Sementara, berdasarkan pada dokumen literatur yang bersifat resmi, Pi'il Pesenggiri didefinisikan sebagai seluruh hal yang berkenaan dengan sikap hidup, perilaku, serta harga diri yang harus menegakkan serta menjaga nama baik (martabat kelompok maupun pribadi). Pi'il Pesenggiri secara totalitas bermakna memiliki nama besar, tolong menolong, suka bergaul, ramah, mempunyai harga diri, perasaan malu, serta berjiwa besar (Syah 2015).…”

Section: Falsafah Hidup Orang Lampung (Pi'il Pesenggiri)unclassified

Membentuk Karakter Pemuda melalui Pencak Silat Sekinci-Kinci

Suranti,

Karsiwan

2024

Aceh Anthropological j.

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The increasing tide of globalization penetrating Indonesia is having an impact on the erosion of the moral character of Indonesian youth. Globalization causes between nations in the world to no longer have a boundary wall, so that information, culture, and negative impacts from other countries easily enter Indonesia. The character of Indonesian youth, which should be based on Pancasila and the Constitution as the identity of the nation, has been replaced by characters that should not be such as hedonism, capitalism and individualism. Pencak silat is a typical Indonesian culture that can be used as a means of building the character of the nation's youth. Pencak Silat training, incorporating both spiritual and physical elements, aims to cultivate individuals with civility and good character. Qualitative research is applied to this research by utilizing a number of data sources from interviews, documentation, internet content, literature reviews, and observations. The results of this study can be concluded if the character of the youth can be formed through the practice of pencak silat sekinci-kinci based on art, martial arts, sports, brotherhood, and spiritual. Meanwhile, the characters that can be formed in young people are such as, love of the country, love of local culture, simple, confident, polite and polite. Harmonization of the concept of youth character building with the aim of pencak silat sekinci-kinci, namely; Maintaining kinship, solidarity, mutual love and nurturing within the framework of the unity of the Indonesian nation based on the teachings of Islam, Pancasila and the 1945 Constitution.Abstrak: Arus globalisasi yang semakin meningkat berdampak pada terkikisnya karakter moral yang dimiliki para pemuda Indonesia. Globalisasi menyebabkan antar bangsa di dunia tidak lagi memiliki dinding pembatas, sehingga informasi, budaya, serta dampak negatif dari negara lain mudah masuk ke Indonesia. Karakter pemuda Indonesia yang seharusnya berdasarkan Pancasila dan UUD sebagai identitas jati diri bangsa telah beralih dengan karakter yang tidak seharusnya seperti hedonisme, individualis, dan kapitalisme. Pencak silat ialah kebudayaan khas Indonesia yang dapat dijadikan sebagai sarana pembentukan karakter pemuda bangsa. Unsur rohani serta jasmani yang terkandung pada latihan pencak silat diharapkan dapat melahirkan individu yang beradab dan berkarakter baik. Penelitian kualitatif diterapkan pada penelitian ini dengan memanfaatkan sejumlah sumber data dari hasil wawancara, dokumentasi, konten internet, tinjauan pustaka, serta observasi. Hasil dari penelitian ini dapat disimpulkan jika karakter para pemuda bisa dibentuk melalui latihan Pencak Silat Sekinci-kinci berdasarkan pada kesenian, bela diri, olahraga, persaudaraan, serta spiritual. Sementara karakter yang dapat terbentuk di dalam diri pemuda yakni seperti, cinta tanah air, cinta kebudayaan lokal, sederhana, percaya diri, sopan dan santun. Harmonisasi konsep pembentukan karakter pemuda dengan tujuan Pencak Silat Sekinci-kinci yakni; menjaga kekeluargaan, kesetiakawanan, saling asah asih dan asuh dalam kerangka persatuan bangsa indonesia berdasarkan ajaran islam, pancasila dan UUD 1945.

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Section: Falsafah Hidup Orang Lampung (Pi'il Pesenggiri)unclassified

Membentuk Karakter Pemuda melalui Pencak Silat Sekinci-Kinci

Suranti,

Karsiwan

2024

Aceh Anthropological j.

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“…As a result, the two indigenous groups are collectively referred to as "sai bumi ruwa jurai" (a land consisting of two ethnic groups) [21,22]. The Saibatin people are often referred to as "peminggir" due to their predominance in the coastal area [21,23], while the indigenous people of Pepadun are primarily concentrated in interior places, such as Kotabumi, Gunung Sugih, Sungkai, Tulang Bawang, and Pubian [24,25].…”

Section: Literature Reviewmentioning

confidence: 99%

Translating the Lampung Oral Literature into Music for Educational Purpose: A Case Study of Pisaan on the Indonesian Island of Sumatra

Ariyani

Hidayatullah

Putrawan

et al. 2023

Education Research International

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A large body of data concerning oral literature around the globe have been reported. Moreover, in Indonesia, a country with multilingual and multicultural contexts, the study of oral literature has become an important aspect of investigation. One of the oral pieces of literature that exists in Indonesia is Pisaan, an oral tradition that can be found in Lampung, a province located on the southern tip of the island of Sumatra. Although a considerable amount of oral literature research has been conducted in the Indonesian context; however, to our best knowledge, little research has been paid to Pisaan oral literature, which plays an essential role in the Lampung community. Therefore, this study aimed to examine the oral literature by translating and transforming the Pisaan oral literature into lyrics and musical elements to educate future generations. This study adopted a qualitative approach using several instruments, i.e., semistructured interviews and recording tools, for data collection. A total of four women who were cultural activists in the age range of 37–76 years of age took part in the current study. The collected data were analyzed using a content analysis and a melody structure analysis. The results show that Pisaan has simple syllabification, which dominantly consists of consonant–vowel (CV) and consonant–vowel–consonant (CVC). The rhythm of Pisaan is categorized into syllabic time syllables, emphasizing the stress word based on its syllables. From a musical perspective, the Pisaan oral literature has been successfully translated and written into musical notation with the aim of preservation, which, as far as we are aware, has never before been done. However, we realize that the Western music notation in this study only serves as the initial stage of analysis and does not aim to replace the distinctive native-cultural values of Pisaan, offering an alternative instructional path for improving Lampung oral literature teaching methods and a valuable strategy to diversify undergraduate courses through comparable interdisciplinary inquiries. Therefore, limitations and suggestions for future research are also discussed.

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