Luluk discourse is one of the linguistic elements used to communicate in traditional wedding ceremonies by the Kambera society. This study aims to analyze the structure of luluk discourse and explain ...its linguistic characteristics. This research uses the ethnographic study of communication with a qualitative descriptive method. The results revealed that the structure of luluk discourse in the patanda kadupipi stage was arranged in two dialog sessions, in the first session discussing the yelling to kandihang, discussion of customary fines, discussion of dates, discussion of offerings, and in the end closing the first session. Furthermore, the second session comprises the yelling to kandihang, date agreement, negotiation of offerings, and agreement on the amount of offerings. Luluk discourse has literary discourse characteristics consisting of language style, ritual language, and rhythmic language. AbstrakWacana luluk merupakan salah satu unsur kebahasanan yang digunakan untuk berkomunikasi dalam upacara pernikahan adat oleh masyarakat Kambera. Tujuan dari penelitian ini adalah menganalisis struktur wacana luluk dan menjelaskan karakteristik kebahasaannya. Penelitian ini menggunakan kajian etnografi komunikasi dengan metode deskriptif kualitatif. Hasil penelitian mengungkapkan bahwa struktur wacana luluk dalam tahapan patanda kadupipi tersusun dua sesi dialog. Sesi pertama membahas penyahutan kandihang, denda adat, tanggal, seserahan, penutupan sesi pertama. Selanjutnya pada sesi kedua tersusun atas penyahutan kandihang, kesepakatan tanggal, negosiasi seserahan, dan jumlah seserahan. Wacana luluk memiliki karakteristik wacana literer yang terdiri dari gaya bahasa, bahasa ritual, dan bahasa berirama.
This practice note describes how listening is an essential practice and can be part of honoring relationality and ceremony in Indigenous research and evaluation. Through a research project assessing ...the quality and availability of culturally attuned services for Native survivors of gender-based violence, the authors describe how they put being a good relative into practice by centering Indigenous values and protocol while utilizing western methodologies. Aligning with the Eastern Door, this note offers insight into the incorporation of Indigenous approaches into how evaluators honored and engaged with the research process.
The process of death and jeremiad in the Shojai Abad villageAbstrats:Death is unliveness. At another word live meaningful enverse death.death during history and live were along humans and busy his ...subjectivity for every time. Death cause of pain, discomfort, miss, sorrow, intention, ceremony and jeremiad.the ceremony of death is different in variouse context. Jeremiad as known as literature genre. Death in every societies along with ceremony and jeremiad. The goal of this study is prosess of death and jeremiad in Shojai Abad (A village in Kurdistan provice). Data collected by interview with men and women via participated observer and related document. Data shows during death and then people doing a serial ceremony and elegy especially by women. Women elegy for husband, father, her boy, mother and siter and dauther. The theme of this text related to the tearaway, lonely, protest a gainst numen and nature, jilt world, unable off death, unhappy and so on.
On the Design of Time Hancock, Peter A.
Ergonomics in design,
04/2018, Volume:
26, Issue:
2
Journal Article
Peer reviewed
In this article, I propose that we are able to design time. Such design opportunities extend not simply to the various conventions and frameworks we have used to measure the passage of time but also ...to the phenomenon of time itself. Largely encompassed in the notion of designing (spatio-temporal) experiences, I advocate for a much broader and integrative inclusion of temporality in all forms of HF/E. A central issue is whether the fundamental dimension of time is iatrogenic; that is, conceived and created by humans as a way to frame and comprehend the universe around us. In so concluding, I argue that time is one of our greatest tools. However, it is not one without flaw, nor one that cannot be honed for more effective use. I seek to engage such discussions with the present article.
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NUK, OILJ, SAZU, UKNU, UL, UM, UPUK
Umat Hindu di Bali hampir setiap hari melaksanakau berbagai yadnya. Salah satu di antara yadnya yang dilaksanakan terdapat upacara ngaben. Upacara ini diselenggarakan sebagai penghormatan ... keluarga kepada mendiang. Penghormatan dilakukan berdasarkan atas keyakinan bahwa orang yang meninggal atmanya tidak pernah mati, akan tetapi tetap hidup di alam yang tidak nyata. Di samping itu diyakini bahwa jika leluhurnya dalam keadaan babagia, beliau juga akan berusaha membantu membahagiakan keturunannya yang masih hidup. Upacara ngaben terutama di Desa Pakraman Munggu Tabanan tidak bisa dipisahkan dengau berbagai perlengkapan saraua upacarauya. Salah satu di antara saraua yang unik, yaitu pertunjukkau Barong Kadengk/eng. Barong ini selalu dipentaskan di desa pakraman ini ketika dilaksanakan ritual ngaben pada tingkatan madya ke atas. Bentuk seso/ahan Barong Kadengkleng dalam ritual ngaben disertai dengan daeng dari pihak keluarga mendiaug. Pertunjukkannya dilaksanakan sehari sebelum upacara ngaben dimu lai dari depan pintu masuk rumah mendiang kemudian dilanjutkan ke perbatasan jalan Desa Pakraman Munggu dan berakhlr di depan bale adat tempat jenazah disemayarnkan. Ditinjau dari fungsinya, sesolahan Barong Kadengkleng memiliki dua fungsi, yaitu fungsi religius dan fungsi pengawal. Dalam fungsi religius, yaitu setiap pertunjukkan Barong Kadengk/eng menggunakan sesajen dan hanya dipertunjukkan berkaitan dengan ritual ngaben, sedangkan dalam fungsinya sebagai pengawal, yaitu membantu menangkal dan mengawal pengembalian unsur-unsur pancamahabhuta dan atma ke asalnya.
This research explores the values of character education in post-death traditions in Indonesia. Post-death traditions play an important role in Indonesian culture and often reflect deep social ...values, ethics, and beliefs. This research involves an in-depth analysis of post-death traditions, including funeral ceremonies, memorial rituals, and related practices. The research method used in this research is library research and analysis of documents related to post-death traditions. It is hoped that the results of this research will provide a deeper understanding of the role of education in post-mortem traditions and how these values can be integrated into the context of formal education in Indonesia. The findings of this research can provide new insights into how education and culture are interrelated, as well as how local traditions can contribute to the sustainable development of education in Indonesia. The character education values in the post-death ceremony tradition include religious, familial, and educational values. Educational values include Religiosity, communicativeness, collaboration (cooperation), responsibility, and social concern.
L’ascension des Sainctot, qui arriva à son apogée lorsque l’un des leurs entra au service des cérémonies du roi, ne semblait pas compromise lorsqu’en 1709 Nicolas II de Sainctot transmit sa charge ...d’introducteur des ambassadeurs à son fils Nicolas-Sixte de Sainctot. Ce dernier, qui est au cœur de notre approche, n’engendra pas néanmoins de descendance qui lui permît à son tour de transmettre l’héritage de sa lignée. Ce qui pourrait alors apparaître comme un déclin pour les Sainctot peut être relativisé car Nicolas-Sixte vendit sa charge cérémonielle à un membre proche de son réseau, et employa toutes ses ressources héritées, notamment sa fortune, pour la réussite de son neveu, dont la famille paternelle appartenait à la noblesse d’épée. C’est donc par un mode de transmission moins commun que le dernier des Sainctot parvint à s’intégrer dans le schéma ascensionnel de son lignage. Cette étude conduit ainsi à en apprendre davantage sur ce groupe de courtisans de rang intermédiaire et leurs stratégies familiales et relationnelles à la cour de Versailles.
The Sainctots’ ascension, which reached its peak when the family entered the service of the king’s ceremonies, did not seem to be compromised when, in 1709, Nicolas II de Sainctot passed on his role of introducer of ambassadors to his son Nicolas-Sixte de Sainctot. The latter, who is central to our approach, did not have any descendants that enabled him to pass on the inheritance of his lineage. What might appear to be a decline for the Sainctot family can be relativized, for Nicolas-Sixte de Sainctot sold his ceremonial role to a close member of his network, and used all of the resources of the family inheritance, notably his fortune, to ensure the success of his nephew, whose paternal family belonged to the nobility of the sword. So the last of the Sainctots succeeded in preserving his lineage’s strategy of bettering themselves by adopting a more unusual form of transmission. This study thus provides a better understanding of this group of intermediate courtesans and their family and relational strategies at the court of Versailles.
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