Journal articles on the topic 'Minahasan'
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1
Amin, Basri. "Moment of Citizenship: Association and Aspiration of Minahasan, North Sulawesi." KOMUNITAS: International Journal of Indonesian Society and Culture 9, no. 2 (August 15, 2017): 170–83. http://dx.doi.org/10.15294/komunitas.v9i2.10184.
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This article is about Minahasa, an ethnic group in North Sulawesi, Indonesia. This article analyzes the dynamics of Minahasan collective actions in early 2000 in responding to the sectarian debates throughout the Indonesian archipelago where the issues of religion and ethnicity are flourishing. I draw on case studies from Kongres Minahasa Raya (the Great Congress of Minahasan) as entry point to explore the ways Minahasans have been peacefully demanding serious attention to and clarification on constitutionally-based provisions of citizenship in Indonesia. It is my hope that this article will show how such collective strategies are created and maintained by Minahasans. This is an example of an ongoing feature of how citizens arenas and rights are contested in contemporary Indonesia.
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Kolibu, Ronald M. P., Agus Sachari, and Pindi Setiawan. "Minahasan Vernacular House; Values, Meanings, And Forms." Mudra Jurnal Seni Budaya 35, no. 1 (April 14, 2020): 56–62. http://dx.doi.org/10.31091/mudra.v35i1.998.
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House is one of human’s three primary needs. It is developed alongside human civilization. Minahasa as a part of that civilization developed vernacular architecture based on their culture’s unique values, meanings, and forms. This article is a part of research concerned in answering the questions of (1) how are the knowledge and technology used by Minahasan to build their vernacular house, (2) how are the shape and form of Minahasan vernacular house in Minahasa’s cultural development, and (3) what are the value and meaning of Minahasan vernacular house for its people. These three questions were being addressed in this research by using qualitative method with ethnographic approach, where every steps and results will be described by interpretation of several patterns from the values, meanings, and forms found in the research process. Ethnography was utilized to see phenomena in this research. The results are identification of values, meaning, and forms development in Minahasan vernacular house.
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Pamantung, Rina P., Victorien C. G. Katuuk, and Julaiha Kyai Modjo. "REVITALIZATION OF MINAHASAN CULTURE THROUGH VOCABULARY OF TRADITIONAL FOOD NAMES IN THE CONTEXT OF DEVELOPING CULINARY TOURISM IN NORTH SULAWESI PROVINCE." JURNAL ILMIAH GLOBAL EDUCATION 4, no. 1 (March 3, 2023): 20–27. http://dx.doi.org/10.55681/jige.v4i1.536.
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The research on Revitalization of Minahasan Culture Through Vocabulary of Traditional Food Names in The Context of Developing Culinary Tourism in North Sulawesi Province intends to improve previous research that has been conducted. This research is proposed for one year. The problem formulated in this research is the naming system of Minahasan traditional food and its meaning. This research aims to (1) identify and classify the naming system of traditional Minahasan food, (2) analyze and describe the meaning of traditional Minahasan food names. The specific targets to be achieved in this research are (1) the identification and classification of the naming system of traditional Minahasan food , (2) the identification and classification of linguistic units in the form of words, phrases, and clauses of traditional Minahasan food names, and (3) the results of explanation and description in the form of cultural meaning in linguistic units in the form of words, phrases, and clauses of traditional Minahasan food names. The vocabulary of traditional Minahasan food names as a naming system that has meaning and cultural value based on the cognition of the Minahasan community was found in this study. The origin of food names and the concept of Minahasan culture are also reflected in traditional Minahasan food names. The method used is descriptive qualitative method with an approach through ethnography, synchronic linguistics and gastronomic linguistics methods. Techniques and data collection were observation and interview. The research location is in North Sulawesi Province, especially Minahasan Regency by selecting several cities in the area of North Sulawesi Province by purposive sampling, namely data collection according to research needs. The results of the research are food labeled linulut (food that is inserted in bamboo and burned) and non-linulut (food not in bamboo). The naming system of traditional Minahasann food consists of ingredients, cooking utensils, food makers, places where food is made, the arrival of Minahasann people, and people's names. The form of traditional Minahasann food names consists of words, phrases, and clauses. Pangi, gohu and woku are words. Woku blanga, rica rodo, and Sayor pa'it are phrases. Clauses consist of Ayang woku isi di bulu, Babi woku isi di bulu, and ikang mas bungkus deng daong woka. The meaning of food names is denotative meaning and connotative meaning. The denotative meaning corresponds to the food ingredient, namely pangi. The connotative meaning is the name of the food sende'en, pongkor, fried brot cookies, and Bobengka.
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Leonardo C Dendeng and Lilly Yulida Wasida. "Thanksgiving Religion Of Minahasan Christian In Manado: A Lived Religion Perspective." Conference Series 4, no. 2 (May 14, 2023): 111–19. http://dx.doi.org/10.34306/conferenceseries.v4i2.930.
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This article explores how Minahasan Christians live in Manado on a daily basis. This paper employed an approach from the sociology of religion, particularly the perspective of lived religion. Our research focuses on the tradition of thanksgiving in Minahasa. Using the perspective of lived religion this article concluded that thanksgiving as the living religion of Minahasan Christian in Manado because almost everything in the life of Minahasan Christian is depicted from the framework of gratitude. This research uses qualitative method with literature study and observation to the life of Minahasan Christian in Manado, especially to the thanksgiving tradition. At the end part, this article analyse the opportunities on doing theology with the perspective of lived religion.
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Rumbay, Christar Arstilo. "Adventism and Minahasan Culinary Identity." Al-Adyan: Jurnal Studi Lintas Agama 16, no. 1 (July 28, 2021): 1–22. http://dx.doi.org/10.24042/ajsla.v16i1.8559.
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The debate between the culture and religion in Minahasa invites attention. The culture considers the existence of religion as a threat and potentially could destroy indigenous cultural identity. On the flip side, the religion regards cultural activities as an ancient legacy that bears no significance to theological worldview and modern civilization. Adventism, a Protestant denomination that shares extra attention to food doctrine, performs inhospitality toward Minahasan culinary identity. Engagement to consuming animal’s flesh, and even extreme food such as pork, rat, bat, dog, cat, spices ingredients, cap tikus, and related festivals that involves potluck, however, against Adventist teaching. Therefore, this essay conducts exploration to grasp how Adventism teaching could perform hospitality toward Minahasan culinary identity. This research occupies a qualitative approach and equips journals, books, and other references to contribute to the tension. In conclusion, Adventism should define the culture as a social bonding and expression of Minahasa. Minahasan culinary identity is not a theological or religious concern; instead, it should be defined as a sociology reflection. By doing so, Adventism will able to perform hospitality toward the culture.
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Rattu, Jultje Aneke. "The Sustainability of Women's Leadership in Maengket Makamberu Performance." SALASIKA: Indonesian Journal of Gender, Women, Child, and Social Inclusion's Studies 2, no. 1 (January 31, 2019): 61–76. http://dx.doi.org/10.36625/sj.v2i1.25.
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Maengket Makamberu is one of many oral traditions that is often performed to introduce Minahasan ethnic identity, so people who know Minahasa usually know it. Althoughsome forms have already changed, Minahasan ethnic peculiarity remains. From observations on several occasions of some groups in Minahasan communities, it appeared that although some elements have changed, several other elements are still being maintained. One of the elements that still sustains its quite dominant existence is women’s leadership in both the overall performance (in literature, music, and dance) and the vocal music. The sustained element becomes the uniqueness of Minahasan ethnic’s performance. This phenomenon attracted the author to do deeper research into the mentalité behind it. Further, the author examined the performance in relation to previous developments. The development was the sustainability of tradition passing down orally from Minahasan people’s ancestors (from several generations earlier) to the next generations. This study focused on verbal, non-verbal, material texts, co-text and contexts. The above phenomenon led to the following research questions: how Maengket Makamberu sustains its existence in the changes of performance’s context and how women’s leadership of Minahasan ethnic sustains its existence in today’s Minahasan groups. To answer the research questions above, the study was conducted with two objectives. The first was to show forms of the performance in accordance with its context by analyzing the forms that were influenced by culture, society, situation, and ideology. The second was to show women’s leadership sustained in Minahasan performance by analysing women’s leadership in text and cotext related to context of performance. This study used ethnography method preceded by the collection of existing data. Empirically, it found an interesting phenomenon, a cultural distinctiveness of society. The concept sustained in the performance is a religious and democratic Walian or woman leader. The performances are different because of the cultural, social, situational, and ideological context. However, generally they have narrative and formal structures surviving until today. They carry Minahasan mentalité that has manifest functions (poetic, emotive, conative, referential) and latent ones (religious, social, knowledge/education, culture, entertainment). They are documentations to awaken and preserve Minahasan religious values as well as to endow and preserve the sustainability of Minahasan women's leadership.
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Pamantung, Rina Palisuan, Mercy Mantau, Johan F. Sahetapy, and Verra E. Manangkot. "Abstraction of Minahasan folklore in food tradition." Linguistics and Culture Review 5, S2 (November 10, 2021): 1172–83. http://dx.doi.org/10.21744/lingcure.v5ns2.1726.
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The main purpose of folklore is to convey present useful information and everyday life lessons in an easy way for the common people to understand. "The transmission process of folklore is still largely undocumented." Minahasan people still believe that Folklore become a philosophy in life. That philosophy never changes although time is changed until era 0.5. This research is entitled “Abstraction of Minahasan Folklore in Food”. The problems are the form and meaning of abstraction of Minahasan folklore in food. The method used is a qualitative method through an ethnography at the level of descriptive synchronic linguistics. An ethnographic approach was applied in data collection so that the form and meaning of Minahasan traditional food are in line with the concept of people’s of Minahasa. This research uses the Gastronomy linguistics approach and purposive sampling. The theory of Syntax by Givon (1994) and theory of meaning by Leech (1981) are used to analyze the data. The results showed that Minahasan Folklore consist of several titles are as follow: I royor si koki’ ,Toar Lumimuut, Si Naa en Jaa,Tumideng (Tumileng), Lingkambene (padi yang melambai), Wuwun Sewe, Tjarema, Sisil an dumoro’ in tjinamualian in tama i Maesa tanu in and Panagian.
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Rumbay, Christar Arstilo. "Portraying the Spirit’s Personality to Minahasan Christian with its Ancestral Spirits Tradition Hues." Religió: Jurnal Studi Agama-agama 11, no. 1 (March 17, 2021): 114–30. http://dx.doi.org/10.15642/religio.v11i1.1610.
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This essay attempts to portray the Spirit's personality to Minahasan Christian with its ancestral spirits tradition. Minahasan culture contains rich beliefs and rituals relate to ancestral spirits activities. This work prepares Minahasan Christian's practice such as kampetan, foso, mu'kur, and mumper together with the Spirit's personality throughout the Scripture. In the next stage, the Spirit's personality seeks an opportunity to engage with Minahasan Christian. However, intelligence, wisdom, and skill of the Spirit share possibility and constructive contribution toward ancestral spirit beliefs of Minahasan Christian. On the flip side, Minahasan culture openly receives works, characters, features, and impacts rather than a real figure and appearance of the Spirit. In conclusion, the Spirit's personality is not in conflict with the indigenous tradition. In contrast, it offers a new perspective and acts as a companion or partner of ancestral spirits tradition.
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Ratuwalangon, Rocky, Rudolf Sagala, Stimson Hutagalung, and Rolyana Ferinia. "Minahasa-Kristen Dalam Gejolak Eksistensi Antara Budaya Dan Agama." Al-Adyan: Jurnal Studi Lintas Agama 17, no. 1 (June 30, 2022): 149–68. http://dx.doi.org/10.24042/al-adyan.v17i1.11480.
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This reasearch attempts to seek the possibilities and obstracles that impact Minahasan-Christian’s community in the fluctuation among culture and religion which involve in struggle and controversy in public. It leads to the unconfidence of Minahasan-Christian to express their social identity. Confirming its identity in local scope is essential and shares massive debates, moreover, in NKRI form, it faces challeges. Therefore, this essay employs qualitative approach intends to display on how culture and religion involves in intense discussion that relates to the existence of MInahasan-Christian in the state. In conclusion, the tension expresses possibilities and obstacles, the culture and religion should share common instead of involve in a battle. The Minahasan-Christian should engage deeply with religious teaching and preserve indigenous tradition and culture.
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Lumare, Mercy A., Linda Sinolungan, and Varen O. C. Umboh. "Making Banana Heart Steak Vegetarian Food." JOURNAL OF MULTI-DISCIPLINES SCIENCE (ICECOMB) 2, no. 2 (July 20, 2024): 82–88. http://dx.doi.org/10.59921/icecomb.v2i2.40.
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Vegetarian steak dishes have had many changes or modifications from the general recipe. Steak food is made by modifying the ingredients and shape of the steak. Additionally, vegetarian steak has many recipe modifications in the current culinary era. As time passes, interest in vegetarian food starts to increase due to the increasing interest in the demands of a healthy lifestyle. The discovery of the idea of modifying a vegetarian steak menu using typical Minahasan spices is a relatively new creativity in the culinary world. Therefore, it is prideful to elevate and preserve Minahasa culture through food. Activities to develop and introduce this food menu have been carried out in various ways, such as food tests for people who eat vegetarian and non-vegetarian food. Vegetarian food testing for banana flower steak was done using organoleptic tests at a well-known hotel restaurant. The results of testing this banana flower steak food have received official recognition. Therefore, vegetarian steak made from Minahasan spices is considered suitable for consumption and marketing.
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Pinontoan, Denni H. R. "Menuju Teologi Identitas." Indonesian Journal of Theology 3, no. 1 (September 10, 2015): 1–34. http://dx.doi.org/10.46567/ijt.v3i1.63.
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In this article, I argue that issues, particularly with regard to concerns of "life after death" and the role of Minahasan forebears within the life of the community, have over time been shaped, reconstructed, and re-represented by a Western Christian moralism. A counterproposal is offered, in the form of a "theology of identity." Embracing an understanding of identity as being a summative projection of a "newborn spirit," this emerging approach to theologizing Minahasan identity offers a novel means to attend to certain turmoils that have festered within the life of the Minahasan church and its Christians.
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Gosal, Clifford Israel, Agastya Rama Listya, Yudi Novrian Komalig, and Arwin Quiñones Tan. ""Manguni," A Minahasan Cultural Identity: The Application of Practice-Based Research on A Program Music." Resital:Jurnal Seni Pertunjukan 25, no. 1 (May 8, 2024): 26–47. http://dx.doi.org/10.24821/resital.v25i1.12059.
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Manguni is a Minahasan term for a carnivorous, nocturnal bird known as an owl. The manguni has the Latin name otus manadensis. Minahasan people believe that the manguni is a bird that brings news from Opo Wailan Wangko or God Almighty. In the modern era, mangunis have become endangered due to hunting and logging of trees that were mangunis' original habitat. The extinction of these birds has impacted the younger generation's understanding of the manguni as the identity of the Minahasan people, as well as the ancestral cultural values found in this bird. This research aims to introduce and preserve the noble values found in manguni to the younger generation through symphonic works that combine Minahasan and Western musical idioms. The use of orchestral instruments in nationalistic works has also been done by Romantic-era composers such as Bedrich Smetana, Antonin Dvorak, Bela Bartok, Zoltan Kodaly, and others. However, Manguni is the first orchestral composition to capture the magical figure of this bird musically. This research applies a qualitative and practice-based approach that positions the researcher as the vital instrument. Several stages of research include conceptualizing the composition, incorporating leitmotifs, adding extramusical ideas, pouring ideas or creations, composing detailed compositions, and evaluating. The research output is a descriptive programmatic musical work that uses manguni as an extramusical idea. Leitmotifs represent the nature and character of the manguni and its meanings to the Minahasan people. The work adopts Minahasan musical idioms, such as the rhythmic patterns of Kabasaran dance and the modes and ornamentation of Maengket singing. The Manguni movement is written in a sonata form consisting of exposition, development, recapitulation, and coda. The techniques used include polytonal, cluster, quartal, artificial harmony, polychord, sequence, augmentation, diminution, and retrograde.
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Niemeijer, Hendrik E. "Political Rivalry and Early Dutch Reformed Missions in Seventeenth-Century North-Sulawesi (Celebes)." Studies in Church History. Subsidia 13 (2000): 32–49. http://dx.doi.org/10.1017/s0143045900002763.
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The northernmost region of North Sulawesi, Minahasa, is one of the most Christian provinces of Eastern Indonesia. About ninety per cent of its total population of approximately one million is Protestant. The upland province capital of Tomohon and the city of Manado – the capital of North Sulawesi – are important centres for Christian education. On Sundays, the sound of bells of the white cathedral-style churches can be heard in almost every Minahasan town. Travellers who venture out to the beach villages on the Sangihe-Talaud islands north of Manado experience the same Protestant features of this part of the eastern archipelago.
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Goni, Shirley, Nikolaas Kandowangko, and Eveline J. R. Kawung. "THE Minahasan Art and Culture." International Journal of Social Science Research and Review 6, no. 6 (June 8, 2023): 59–68. http://dx.doi.org/10.47814/ijssrr.v6i6.1212.
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Tourism will grow into an industry that is very profitable and has very bright prospects in the future for national development. In addition, Tourism can provide employment and business opportunities, foster culture and arts and for domestic tourists and Tourism, it is useful to hone the love of the homeland and improve National Discipline. Tourism has become one of the largest industries in the world and is a major mainstay in generating foreign exchange in various countries. Cultural Tourism Development is one of the strategies pursued to encourage an increase in the tourism sector in addition to cultural tourism as one of the factors that greatly influence the increase in tourism in the region. During this time the field of Cultural Tourism has not been much raised on the matter with the development of the field of Cultural Tourism in the form of art, dance, and various regional cultures that are expected to be able to improve the image destination of the tourism sector.
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Rusli, Almunauwar Bin. "MUALAF DI MINAHASA : KESALEHAN BERAGAMA DAN PILIHAN POLITIK." Dialog 43, no. 1 (June 29, 2020): 23–32. http://dx.doi.org/10.47655/dialog.v43i1.359.
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This article discusses the mualaf groups in North Minahasa as a Christian bastion : Islam (37,934) and Christians (200,213). Minahasa and Christianity are inseparable from ideology. Islam has inspiring Mualaf life since the beginning of hijrah movement on television. This article employs a qualitative descriptive method with sociological approach. Participatory observations, in-depth interviews and literature studies were conducted at Desa Warisa. The result of research shows that the majority of mualaf groups comes from Minahasan ethnic (Tonsea) and Sanger. They live as farmers, housewives and laborers. They convert from Christianity to Islam because of marriage system. They got Islamic teachings from Insan Kawanua with Ronald Lambey (Muhammad Hamzah). Mualaf is a form of piety to go to heaven by implementing the shari’a as well as being mubaligh in Minahasa. They are not willing to choose political leaders from Christianity because of the injustice problems. They used Majelis Taklim and social media like facebook and whatsapp in order to have a prime position in identity politics battles in Minahasa.
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Supit, Alva, Agusteivie Telew, and Nancy Bawiling. "The Church, Food Culture, and Ecotheology: An Ongoing Church Effort to Reduce Bushmeat Eating in Minahasa, Indonesia." Christian Journal for Global Health 8, no. 1 (July 30, 2021): 64–68. http://dx.doi.org/10.15566/cjgh.v8i1.537.
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Minahasa is a Christian-majority region in the Muslim-majority country of Indonesia. Most of the Minahasan people are meat consumers, with an increased consumption rate during festive seasons. Unfortunately, during these seasons, the consumption of non-cattle animals such as wild animals also increases. This eating style was reported to be related to the high prevalence of metabolic diseases in this area. In this paper, we report the effort of the largest church organization in Minahasa to promote healthy eating habits among its congregation, which comprises the majority of the society of the region. More recently, the church has also been incorporating the values of wild animal conservation in its programs in collaboration with a local non-government organization. This ongoing unique phenomenon might serve as a unique example of how a church organization can be involved in public and planetary health as a part of its mission to preach the gospel to every creature.
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Sarimbangun, Ramli. "The Encounter of Christianity With The Old Religion of Minahasa." Jurnal Indonesia Sosial Teknologi 5, no. 4 (April 25, 2024): 1621–34. http://dx.doi.org/10.59141/jist.v5i4.989.
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The purpose of this article is to carry out an in-depth analysis of the encounter between Christianity and the old Minahasa religion. The problems that arise related to the revival and re-existence of old Minahasa beliefs affect the faith of congregation members in Minahasa today. Christianity has been embraced by the Minahasa people since 1831 and has transformed Minahasa culture. The way to transform it is through the preaching of the Gospel and Christian religious education. The research method used to solve this problem is a qualitative research method with stages of collecting scientifically tested literature exploration such as books and journals, without ignoring field data. Through this discussion, the author offers a new perspective that the old Minahasan religion needs to be studied critically and constructively to highlight the local wisdom contained in it in order to enrich theological efforts within the Evangelical Christian Church in Minahasa. The author's thesis is that the manguni bird is a form of local Minahasa cultural wisdom, enriching the theological efforts of GMIM congregation members. The author then differentiated this thesis in depth with the following systematics: First, the religion of the Minahasa tribe, Second, the entry of Christianity in Minahasa, Third, the encounter of Christianity with the religion of the Minahasa tribe, Fourth, GMIM theology in its service. The end of this article is a conclusion which confirms that the goals have been achieved and problems have been answered.
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Wagiu, Meily M., Olivia C. Wuwung, Alon Mandimpu Nainggolan, and Febri K. Manoppo. "THE CULTURAL VALUE OF MAPALUS AND ITS RELATIONSHIP TO RELIGIOUS MODERATION IN NORTH MINAHASA REGENCY ALONG WITH ITS RELEVANCE TO CHRISTIAN EDUCATION." Al-Qalam 29, no. 1 (June 17, 2023): 151. http://dx.doi.org/10.31969/alq.v29i1.1200.
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<p align="justify">This study aimed to analyze and to describe values in Mapalus culture and its relation with religious moderation as a contribution for strengthening religious moderation based on local wisdom. A descriptive qualitative method was used in this study. It was found that: Firstly, Mapalus was a culture of Minahasan tribe consisting of the values of solidarity, cooperation, honesty, equality, and mutual respect which were useful in the life of the plural society. These values were relevant with the four indicators of religious moderation reinforcement, especially in tolerance, in being accommodative toward local culture and anti-harmful. Secondly, North Minahasa had a harmonious interreligious social relation according to the government, cultural practitioners, religionists, and the local communities. Thirdly, the efforts made by the community in order to implement Mapalus culture in North Minahasa corresponded to religious moderation, namely, solidarity in joy and sorrow, church constructions, and security on religious holidays. To maintain the harmonious interreligious relations in North Minahasa, it was very significant to make the values contained in Mapalus culture as the basis for strengthening religious moderation.</p>
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Dominica Diniafiat and Ambrosius M. Loho. "NILAI FILOSOFIS-KULTURAL MUSIK KOLINTANG." Jurnal Budaya Nusantara 3, no. 2 (July 20, 2020): 99–105. http://dx.doi.org/10.36456/b.nusantara.vol3.no2.a2541.
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This paper departs from the fact that Indonesia is a cultural superpower. Because of this existence, it is necessary to put forward more intensely various efforts that are not just a tale that is known, but at the same time we try to see the depth of all the cultural richness that exists. The values of the culture need to be continually strived for, not only remembered, but known, and subsequently developed. Minahasa is an area that is an integral part of Indonesia. Minahasa also contains various kinds of cultural richness. And one of them is the traditional music art of Kolintang. Kolintang music is a typical Minahasan music that needs to be maintained and developed continuously to be recognized to all circles. However, the most important thing to know is the cultural values in the music, if it can be used as a model in living together. Cultural values are the key to learning in our lives. Therefore, we need to know those cultural values for a proper and deep understanding.
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Dominica Diniafiat and Ambrosius M. Loho. "NILAI FILOSOFIS-KULTURAL MUSIK KOLINTANG." Jurnal Budaya Nusantara 3, no. 2 (July 20, 2020): 99–105. http://dx.doi.org/10.36456/jbn.vol3.no2.2541.
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This paper departs from the fact that Indonesia is a cultural superpower. Because of this existence, it is necessary to put forward more intensely various efforts that are not just a tale that is known, but at the same time we try to see the depth of all the cultural richness that exists. The values of the culture need to be continually strived for, not only remembered, but known, and subsequently developed. Minahasa is an area that is an integral part of Indonesia. Minahasa also contains various kinds of cultural richness. And one of them is the traditional music art of Kolintang. Kolintang music is a typical Minahasan music that needs to be maintained and developed continuously to be recognized to all circles. However, the most important thing to know is the cultural values in the music, if it can be used as a model in living together. Cultural values are the key to learning in our lives. Therefore, we need to know those cultural values for a proper and deep understanding.
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Raintung, Agnes Beatrix Jackline, and Daniel Susanto. "“SI TOU TIMOU TUMOU TOU”: BERTEOLOGI PASTORAL KELUARGA DALAM KONTEKS BUDAYA MINAHASA DI TENGAH PERUBAHAN ZAMAN." POIMEN Jurnal Pastoral Konseling 2, no. 1 (June 30, 2021): 1–20. http://dx.doi.org/10.51667/pjpk.v2i1.592.
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The time has brought changes in all aspects of human life, including family life. Communal relations in families in the East are increasingly being eroded due to the influence of increasingly advanced science and technology. However, eastern cultural values essentially have tremendous wealth for family survival. This study aims to examine the family from the perspective of Minahasa culture as a context for family pastoral theology, especially with regard to the philosophy of life of the Minahasan people, namely Si Tou Timou Tumou Tou which means humans live to bring others to life. The purpose of this study is to describe the philosophy of life of the Minahasa people as a context for family pastoral theology in the midst of changing times. The research methodology used is library research on family pastoral theology and Minahasa culture related to si tou timou tumou tou. The findings are that the life philosophy of the Minahasa people, si tou timou tumou tou is something important and crucial for family life in the midst of today's changes. Families that live to humanize others will be able to survive and continue to grow together in the midst of changing times. The conclusion of this study explains that si tou timou tumou tou is a relevant pastoral theological context for families in the current era of change.
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Rumbay, Christar Arstilo, Wolter Weol, Handreas Hartono, Maria Magdalena, and Binsar Hutasoit. "Akulturasi Kepemimpinan Transformasional Paulus dan Falsafah Pemimpin Negeri di Minahasa." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 6, no. 2 (March 25, 2022): 563–80. http://dx.doi.org/10.30648/dun.v6i2.625.
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Abstract. The encounter between religion and culture receives resistance as it is considered as the syncreticsm. Acculturation approach, however, offers alternative contribution to the tension of leadership with its cultural features. Paul transformational leadership and Minahasa leadership philosophy are two discussion materials that potentially could donate insight with acculturative construction. The research question that lead this work was how is Pauline transformational leadership and Minahasan leadership philosophy acculturative construction? This research attempted to see possibities that could be an alternative contribution to cultural and Christian leadership discussion. This research involved to leadership tension with qualitative and ethnography approach. Sources such as book, article, and academic essay were combined with field interview. In sum, collaboration between Paul transformational leadership and Minahasa leadership philosophy offers a new modification and construction perspective, a continuity leadership and dichotomous with solid cultural identity.Abstrak. Perjumpaan antara agama dan budaya menerima resistensi karena dianggap sebagai realisasi sinkretisme. Namun pendekatan akulturasi menawarkan alternatif yang kontributif bagi gejolak krisis kepemimpinan bercorak budaya. Konsep kepemimpinan transformasional Paulus dan falsafah kepemimpinan di Minahasa merupakan dua objek diskusi yang berpotensi menyumbangkan pemikiran baru jika dikonstruksikan secara akulturatif. Rumusan masalah yang menuntun penelitian ini adalah, bagaimana konstruksi akulturatif kepemimpinan transformasional Paulus dan falsafah kepemimpinan Minahasa? Penelitian ini mencoba untuk melihat kemungkinan yang dapat menjadi kontribusi alternatif bagi diskusi kepemimpinan kultural dan Kristen. Penelitian ini mendekati problematika kepemimpinan dengan metode kualitatif dan etnografi. Sumber pustaka seperti buku, artikel dan naskah akademik lainnya dikombinasikan dengan hasil wawancara di lapangan. Sebagai hasilnya, kolaborasi konsep kepemimpinan transformasional Paulus dan falsafah kepemimpinan Minahasa menawarkan sebuah modifikasi dan konstruksi baru, kepemimpinan yang kontinuitas dan terdikotonomikan dengan identitas budaya yang kuat.
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Manawan, Michael Joshua, Bartholomeus Diaz Nainggolan, and Stimson Hutagalung. "Kurikulum Pendidikan Agama Kristen Berbasis Multikulturalisme yang Reseptif dengan Kepercayaan Roh Nenek Moyang di Minahasa." Regula Fidei : Jurnal Pendidikan Agama Kristen 7, no. 2 (October 4, 2022): 208–21. http://dx.doi.org/10.33541/rfidei.v7i2.140.
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The wrestling between religion and culture has increased, specifically speaking, the Minahasan ancestral spirit's practice. Theological, sociological, and religious approaches have been made to portray peacefulness and friendship. Indeed, the fluctuation still exists. Therefore, this essay offers a multicultural Christian religious education curriculum as an alternative contribution to the tension. This research is a qualitative analysis-descriptive method, grasping books, articles, and other related sources as academic references. In conclusion, the principles of equality, empowerment, prejudice, and motivation should be the foundation for curriculum development. Consequently, the curriculum considers the Minahasa ancestral spirit ritual as an object of study instead of its competitor. AbstrakPergulatan antara agama dan budaya meningkat, khususnya, praktek pemujaan roh nenek moyang orang Minahasa. Pendekatan-pendekatan teologi, sosiologi dan agama sudah dilakukan untuk menampilkan kedamaian dan persahabatan. Namun, fluktuasi masih berlanjut. Itulah sebabnya, penelitian ini mencoba untuk menawarkan kurikulum pendidikan agama Kristen multikultural sebagai kontribusi alternatif bagi gejolak yang ada. Penelitian ini menggunakan pendekatan kualitatif analisis-deskriptif, menggunakan buku-buku, artikel-artikel dan rujukan lainnya sebagai referensi ilmiah. Sebagai kesimpulan, prinsip-prinsip kesetaraan, pemberdayaan, prasangka, dan motivasi harus ditempatkan sebagai fondasi pengembangan kurikulum. Konsekuensinya, kurikulum akan menganggap kebudayaan ritual roh nenek moyang sebagai objek pembelajaran daripada sebagai pesaingnya.
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Mai, Ulrich. "Political Elites in a Minahasan Village, North Sulawesi, Indonesia." Journal of Social Issues in Southeast Asia 4, no. 1 (February 1989): 100–112. http://dx.doi.org/10.1355/sj4-1i.
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Kandou, Grace Debbie. "Makanan Etnik Minahasa dan Kejadian Penyakit Jantung Koroner." Kesmas: National Public Health Journal 4, no. 1 (August 1, 2009): 42. http://dx.doi.org/10.21109/kesmas.v4i1.200.
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Penyakit jantung koroner yang menjadi kausa utama kematian di seluruh dunia merupakan masalah kesehatan masyarakat yang penting di seluruh dunia, termasuk Indonesia dan Sulawesi Utara. Kebiasaan makan yang dipengaruhi oleh faktor budaya, adat istiadat, agama dan kepercayaan berperan penting dalam proses kejadian penyakit. Penelitian ini bertujuan mengetahui pengaruh kebiasaan makan etnik Minahasa terhadap kejadian penyakit jantung koro-ner. Penelitian di RSU Prof. Dr. R.D. Kandou ini menggunakan disain studi kasus kontrol dengan ukuran sampel 128 kasus dan 128 kontrol. Data frekuensi makan dikumpulkan dengan Food Frequency Quationnaire (FFQ). Makanan etnik Minahasa ditentukan berdasarkan 41 jenis makanan yang dikompositkan. Asam lemak jenuh pada setiap jenis makanan etnik Minahasa umumnya mengandung ALJ dengan kisaran kadar 0,01-10,46% food per 100 gram.Pengkomsumsi makanan Mihahasa dengan frekuensi makan ≥ 2 kali/ bulan berisiko PJK 4,43 kali lebih besar daripada pengkonsumsi ≤ 1 kali/ bulan setelah dikontrol dengan variabel daging babi hutan(OR=4,3 95%CI:1,66-11,05), kotey(OR=7,15 95%CI: 1,70-30,08), merokok (OR=2,76 95% CI: 1,36-5,61), usia(OR=1,96 95%CI: 1,36-2,83), jenis kelamin(OR=2,86 95%CI: 1,41-5,78) dan hipertensi (OR=5,86 95%CI: 2,94-11,66). Kebiasaan makan dengan freku-ensi sering berisiko 5,4 kali lebih besar untuk terkena PJK daripada yang mempunyai kebiasaan makan jarang setelah dikontrol variabel jenis kelamin, riwa-yat keluarga PJK dan diabetes.Kata kunci: Kebiasaan makan, penyakit jantung koronerAbstractCoronary Heart Disease (CHD) is the leading cause of disability and mortality in the world, including Indonesia and North Sulawesi province. There are many factors that has contribution to the development of CHD. Food habit that influenced by culture and religion is known as a risk factor. The objective of this study is to know the effect of food habit and food variety of Minahasan to the risk of CHD. The methodology used in this research was case control, with respondents drawn from the Prof. Dr. R.D. Kandou General Hospital, Manado, North Sulawesi province. The samples were consisted of 128 cases of CHD and 128 controls of noncoronary heart diseases. Eating frequencies were collected through a Food Frequency Questionnaire (FFQ). Those who were eating “ babi putar ” (roasted pork) more than twice a month had potentially 4.43 times to develop CHD compare to those who were eating less than once a month con-trolled by consumption of “ babi hutan ” (wild boar) (OR=4,3 95% CI: 1,66-11,05), “ kotey/sa’ut ” (OR=7,15 95% CI: 1,70-30,08), smoking (OR=2,76 95% CI: 1,36-5,61), age (OR=1,96 95% CI: 1,36-2,83), gender (OR=2,86 95% CI: 1,41-5,78) and hypertension (OR=5,86 95% CI: 2,94-11,66). Those with food habit which include higher frequency of consumption of composite of “high risk” 41 Minahasan food items has 5.4 times higher risk to develop CHD compared to thosewho has lower frequency, after controlled by gender, family history of CHD and Diabetes Mellitus.Keywords: Food habit, coronary heart disease
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Subekti, Helen, and Listyo Yuwanto. "“Mari kitorang bapesta”: Budaya Pesta Dalam Masyarakat Minahasa Dilihat Dari Kacamata Hirarki Kebutuhan Maslow Dan Collective Self-Esteem." Santhet (Jurnal Sejarah Pendidikan Dan Humaniora) 8, no. 1 (December 26, 2023): 233–37. http://dx.doi.org/10.36526/santhet.v8i1.3357.
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Minahasan people of North of Sulawesi, Indonesia have a unique culture surrounding the feast. This culture can be traced as far as centuries old and was referring to the act of prayers and gratitude toward Gods and the ancestors for the overflowing harvest. As the time goes by, gratitude is no longer the sole reason for why this feast is being held. The feast has become a statement of social identity among the Minahasan. This also caused social problems such as debt-culture; taking debts from friends, family and/or neighbors for those who cannot afford to hold the feast then another problem arises when they cannot afford to pay their debts back. It has happened way too often that it caused plenty of conflicts between families, friends and/or neighbors. Through this paper, it has been found that multiple needs such as physiological, love and sense of belonging and esteem are fulfilled thoroughly. The esteem needs that are fulfilled can also relate to the collective self-esteem that can be seen through the solidarity of each member of the society supporting the feast to be held.
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Ye-kyoum Kim. "Indigenous images of women in Minahasan narrative traditions and adat." Southeast Asian Review 25, no. 2 (May 2015): 127–64. http://dx.doi.org/10.21652/kaseas.25.2.201505.127.
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Schouten, Mieke. "Myth and Reality in Minahasan History: The Waworuntu-Gallois Confrontation." Archipel 34, no. 1 (1987): 119–41. http://dx.doi.org/10.3406/arch.1987.2376.
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Dalihade, Ryan Danny. "Eko-Spiritualitas Trinitaris: Sebuah Upaya Membangun Spiritualitas Lingkungan terhadap Krisis Lingkungan (Reklamasi Pantai) di Manado." Aradha: Journal of Divinity, Peace and Conflict Studies 1, no. 2 (August 31, 2021): 199. http://dx.doi.org/10.21460/aradha.2021.12.625.
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AbstractThe environmental crisis has always been an endless issue to discuss. Especially in reality, the ecological crisis is already on an alarming level. One of the ecological crises is the beach reclamation that occurred in Manado. Beach reclamation causes damage to marine ecosystems, for example, the destruction of coral reefs on the coastal area. In addition, it also caused flash floods in Manado. The society in Manado then begins to blame nature without wanting to examine it first. The question that arises is why does exploitation of nature, such as beach reclamation, continue to occur? My guess is that there was a theological crisis which later led to an ecological crisis. The theological crisis is related to the concept that God is understood to be distanced from creation. This is exactly what William Johnston and Leonardo Boff, a philosopher and liberation theologian, conducted through the theory of the Communion of God. This concerns the wrong understanding of the trinity of God and assumes that there is power over the others, so what occurs is oppression, deprivation of rights, and exclusion. For this reason, using the theories of Boff and Johnston, we will both see in this paper how the Minahasa trinitarian faith is connected with the concept of the Minahasan God of the ecological crisis, in this case coastal reclamation. However, if we trace back, the relationship between Minahasan and the nature was relatively close. This is based on the concept of a Trinitarian of God whose duty is to protect humans and nature. For this reason, I hope that the results of this paper will be able to build a trinitarian eco-spirituality in the lives of people in Manado to continue to strive to preserve nature, not to damage it.
AbstrakKrisis lingkungan (ekologi) selalu menjadi isu yang tidak pernah habis untuk didiskusikan karena krisis ekologi sudah dalam taraf yang memprihatinkan. Salah satu krisis ekologi yaitu reklamasi pantai yang terjadi di Manado. Reklamasi pantai menyebabkan rusaknya ekosistem laut, misalnya, hancurnya terumbu karang yang ada di pesisir pantai. Selain itu, reklamasi pantai menyebabkan terjadinya banjir bandang di Manado. Masyarakat mulai menyalahkan alam tanpa mau mengkajinya terlebih dahulu. Pertanyaan yang kemudian muncul adalah mengapa exploitasi terhadap alam, misalnya reklamasi pantai, masih terus terjadi? Dugaan penulis bahwa terdapat krisis teologi yang kemudian menyebabkan krisis ekologi. Krisis teologi yang dimaksudkan yaitu konsep bahwa Allah yang dipahami berjarak dari ciptaan. Krisis teologi tersebut senada dengan apa yang dikeluhkan oleh William Johnston dan Leonardo Boff, seorang filsuf dan teolog pembebasan melalui teorinya communion of God. Hal tersebut terkait dengan paham yang keliru tentang ketritunggalan Allah dan menganggap bahwa ada yang berkuasa terhadap yang lain, sehingga yang terjadi adalah penindasan, perampasan hak, penyingkiran, dan lain-lain. Untuk itu, dengan menggunakan teori Boff dan Johnston, penulis akan melihat bagaimana penghayatan iman trinitaris orang Minahasa yang dihubungkan dengan konsep Allah orang Minahasa terhadap krisis ekologi dalam hal ini reklamasi pantai. Karena jika merunut ke belakang, hubungan orang Minahasa dulu dengan alam tergolong akrab. Hal ini didasari pada konsep tentang Allah trinitaris yang bertugas untuk menjaga manusia dan alam. Untuk itu penulis berharap hasil yang ditemukan dapat membangun eko-spiritualitas trinitaris di dalam kehidupan masyarakat di Manado untuk terus berupaya menjaga dan memelihara alam, bukan merusak.
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Lawalata, Helen J., Jenny Kumajas, Soenandar M. Tengker, Kharly M. Runtuwene, Revanda S. Hasani, and Megawati M. Weken. "Lactic Acid Bacteria as an Exopolysaccharides (EPS) Producing Starter from Pakoba Fruit (Syzygium sp.), Endemic Species at Minahasa, North Sulawesi." Journal of Pure and Applied Microbiology 17, no. 4 (December 1, 2023): 2536–46. http://dx.doi.org/10.22207/jpam.17.4.51.
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Pakoba fruit (Syzygium sp.) is one of the medicinal plants of Minahasan folks and it is an endemic species in North Sulawesi. Pakoba can only be found in Minahasa areas and is very popular among people in Minahasa. The taste is sour, making this fruit as the main ingredient to be processed into rojak, sweets, dodol, jam, or syrup. Pakoba fruit is widely used for treatment in the simplest way because this fruit contains many bioactive compounds. Pakoba fruit can act as a source of probiotics because it contains good microorganisms, namely Lactic Acid Bacteria (LAB). Some types of LAB are able to synthesize exopolysaccharides (EPS), which are polysaccharide polymers considered essential for health. Therefore this research aims to determine the presence of lactic acid bacteria (LAB) in Pakoba fruit and their potential to produce exopolysaccharides. The presence of lactic acid bacteria in Pakoba fruit was detected through the pour plate method on MRSA media (de Man, Rogosa and Sharpe Agar) + CaCO3 1%. The culture was incubated at 37°C for 48 hours. Growing colonies are observed morphological features of colonies, cells, biochemical and physiological properties. The isolates believed to be LAB, were then tested for its potential to produce EPS. From the total of 35 producing-acid bacteria, 17 isolates were tested as lactic acid bacteria group that had characteristics of bacilli cells, gram-positive bacteria, catalase-negative, non-motile, non-spore-forming, gas production, mesophilic, aciduric, can ferment carbohydrates. Based on Bergey’s Manual of Systematic Bacteriology, the seventeen isolates were identified as members of the Lactobacillus genus. The seventeen isolates also showed the ability to produce exopolysaccharides in the range of 102-1570 mg/L.
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Tiwow, H. A. L., V. V. J. Panelewen, and Arie Dp Mirah. "ANALISIS POTENSI DAYA DUKUNG LAHAN UNTUK PENGEMBANGAN SAPI POTONG DI KAWASAN PAKAKAAN KABUPATEN MINAHASA." ZOOTEC 36, no. 2 (August 12, 2016): 476. http://dx.doi.org/10.35792/zot.36.2.2016.13039.
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ANALYSIS OF LAND CARRYING CAPACITY AND ITS POTENCY FOR BEEF CATTLE DEVELOPMENT IN PAKAKAAN MINAHASA REGENCY. This study has been conducted in The PAKAKAAN, Minahasa Regency on February 2nd - April 5th 2014. The study aimed to: identify and calculate the carrying capacity of the land as a source of forage feed. Method of analysis that used in this study was descriptive analysis, where the research locations was selected by purposive sampling method, with consideration that the area is agropolitan region, in which beef cattle as the main commodity. Data collected were included secondary data. Secondary data were from: a) Minahasa Statistics Center Bureau, b) the Department of Agriculture, Livestock and Agriculture Service of Minahasa, c) reading material and results of research published by official agencies. The source of the data that is; a) the stakeholders (farmers / ranchers, merchants, butcher, retailers and consumers of beef) b) experts / specialists (college / Toma) c) SKPD and related agency in Minahasa. The data was then processed and analyzed through the calculation land capacity index. Pakakaan is a region defined by the government Minahasa as an Agropolitan region where its main commodity is beef cattle. This region has an area extent of about 356.68 km2, which spread in 10 sub-districts. By 2013 the population in the region were 106.270 inhabitants, the population density per districts amounted to an average 298 people/km2 (Department of Agriculture and Minahasan Livestock and Agriculture Service, 2014). The land area extent in the region was 32.010 hectares, with the total number of agricultural households (HH) were 27.264, the density was 1.77 ha/HH. Cattle population in the year 2013 as many as 10.581 heads, thenumber of cattle farmers were 4.038, which means the averageof cattle ownership was 2.62 heads/farmer, and the beef cattle density was 29.67 heads/km2. The results showed that with a land area of 32.010 hectares will be able to produce forage for cattle in the amount of 11.541 tonnes per year, while the roughage can be generated by 123.934 tonnes per year. These means that the average of feed potential availability as much as 135.484 tonnes per year. Based on the livestock unit analysis, the animal unit (AU)of cattle population was 8.040 AU, in which the total capacity of cattle was 118.846AU/year, when it subtracted by the recent total cattle population there, hence the development potential was 108.740 AU per year. It is concluded:1)the land carrying capacity index (CCI) for the development of beef cattle in the Pakakaan region was in the category of "safe" with a value of>2, Keywords : beef cattle, animal unit, capability index.
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Posumah, Jenie. "PESAN MORAL DALAM CERITA RAKYAT TOMBULU MA’PALUS (SUATU KAJIAN SEMANTIK)." KOMPETENSI 2, no. 03 (December 15, 2022): 1237–42. http://dx.doi.org/10.53682/kompetensi.v2i03.4751.
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One of folktales is a fable. Fable is a traditional short story, especially with animals, as the characters, that teaches a moral value or moral lesson. In Minahasa, a part of tribe in North Sulawesi Province, also has a fable , entitled ‘Ma’palus’ or in another title some of Minahasan people said ‘Ma’sawasawangan Takaz I Mate’. This story told the good things that shown by some animals as the main characters. The characters of this story were a shrimp ‘sapun’, an ant or a small red ant (another word fire ant) ‘lalam∂ntik’, and a snail ‘ kolombi’. Wherever they went, whatever they did, they were always together even in any situation. The aimed of this study was to show the good, the positive things must be done by the human beings based on the role of the characters’ attitudes performed in this story. ‘Ma’sawasawangan Takaz I Mate’ or ‘Ma’palus’ (help one another) solidarity, work hard, diligent, are some of the good things that human beings should do in their daily life.This research was a qualitative research with descriptive method used to describe into narrative form while using participant observation technique by literary study and the writer was as the primary instrument.The result of this research was could be used as a good way to form the good behavior, attitude and characters of the people especially in Tomohon City. Also, this research could be used as a good tool to converse the National culture (generally) and local culture (specifally).
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Irawan, Arif, Hanif Nurul Hidayah, Julianus Kinho, and Jafred E. Halawane. "STORAGE TECHNIQUES OF CEMPAKA WASIAN (Magnolia tsiampaca (Miq.) Dandy) SEEDS." Indonesian Journal of Forestry Research 7, no. 2 (October 31, 2020): 113–21. http://dx.doi.org/10.20886/ijfr.2020.7.2.113-120.
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Cempaka wasian is a type of woody tree which has a substantial historical value associated with the local culture of the Minahasan people. The improvement of cempaka wasian plantation is essential due to their enormous importance and usage. This study aims to discover the impacts of duration, storage room, and containers used for the appropriate storage of cempaka wasian seeds. The design used in this study is entirely randomized design organized with a factorial pattern which consists of 3 factors; 1) storage duration, 2) storage room and 3) storage containers. Duration of storage was 2, 3, 4, and 5 months; meanwhile, storage rooms comprised of refrigerators, chambers, and air-conditioned room. Moreover, storing containers consisted of calico cloth, aluminium foils, and plastic bags. The study finding indicates that the seeds of cempaka wasian could still germinate if stored for five months by using plastics bags inside refrigerators. A significant provision of seeds and suitable timing are closely related to the proper seed storage techniques.
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Pangalila, Theodorus, Ambrosius Markus Loho, and Tasente Tanase. "Sam Ratulangi's philosophical cultural ideas and their implications in the principle of just and civilized humanity." Jurnal Civics: Media Kajian Kewarganegaraan 19, no. 1 (May 1, 2022): 64–74. http://dx.doi.org/10.21831/jc.v19i1.42281.
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The article aims to explore the philosophical thinking of Si Tou Timou Tumou Tou (living human to humanize others) concerning the noble values contained in the second principle of the Pancasila, "Just and Civilized Humanity." The background of this paper is the development of the current era that erodes human existence from social man to individualist man. This article is library research by exploring the thoughts of Sam Ratulangi through relevant books and sources and looking for their relevance to the precept of Just and Civilized Humanity. The Si Tou Timou Tumou Tou is the most prominent Minahasan culture and animates the lives of the people of North Sulawesi in general and the people of the Tomohon city in particular. The values in the local wisdom of "Si Tou Timou Tumou Tou" are closely related to the fundamental values found in the second principle of Pancasila. The local wisdom of "Si Tou Timou Tumou Tou" and the second precept of Pancasila place human nature at an essential level in life.
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Fattah, Yusuf R., Vanda S. Kamu, Max R. J. Runtuwene, and Lidya I. Momuat. "Identifikasi Barcode Tumbuhan Gedi Merah (Abelmoschus manihot L. medik) dan Gedi Hijau (Abelmoschus moschatus) Berdasarkan Gen matK." Jurnal MIPA 3, no. 2 (August 13, 2014): 120. http://dx.doi.org/10.35799/jm.3.2.2014.5863.
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Gedi (Abelmoschus L.) merupakan tumbuhan tropis. Tumbuhan ini memilki efek farmakologis. Masyarakat Minahasa mengkonsumsi daun gedi yang direbus tanpa diberi bumbu sebagai obat tradisional untuk menurunkan kadar kolesterol, antihipertensi dan antidiabetes. Suatu metode baru untuk mengidentifikasi dan menganalisis keanekaragaman genetika spesies telah dikembangkan dengan menggunakan potongan gen standar yang dikenal dengan teknik DNA barcoding. Salah satu gen yang terdapat pada tumbuhan yaitu gen matK telah digunakan sebagai gen standar untuk barcoding. Pada penelitian ini telah dilakukan isolasi DNA total dan gen matK penanda barcode DNA dari gedi merah dan gedi hijau, serta analisis in-silico terhadap produk gen matK gedi merah, gedi hijau, dan kerabat terdekatnya. Gen matK diisolasi dan diamplifikasi menggunakan metode Polymerase Chain Reaction (PCR) menggunakan primer forward (5’-CGTACAGTACTTTTGTGTTT ACGAG-3’) dan primer reverse (5’-ACCCAGTCCATCTGGAAATCTTGGTTC-3’). Hasil pengurutan nukleotida DNA barcode matK menunjukkan bahwa sebanyak 828 pb matK berhasil diisolasi untuk tumbuhan gedi merah dan tumbuhan gedi hijau. Urutan nukleotida matK gedi merah dan gedi hijau menunjukkan tingkat kemiripan yang tinggi, yaitu > 95%. Selain itu, hasil analisis in-silico menunjukkan bahwa protein MatK gedi dan kerabat terdekatnya bersifat hidrofobik.Gedi (Abelmoschus L.) is a tropical plant. This plant has the pharmacological effects. Minahasan people consumed boiled gedi without any spices addition to lower cholesterol level, blood pressure, and glucose level. A new method for identifying and analyzing the genetic diversity of species has been developed using standard gene known as DNA barcoding technique. One of the genes found in plants called matK gene was used as standard for DNA barcoding. In this research, identification of DNA barcode of red gedi and green gedi based on matK gene, and in-silico analysis on the matK gene products of red gedi, green gedi, and its closest relatives gedi have been done. matK gene was isolated with Polymerase Chain Reaction (PCR) using forward primer (5'-CGTACAGTACTTTTGTGTTTACGAG-3') and reverse primer (5'-ACCCAGTCCATCTGGAAATCTTGGTTC-3'). Barcode DNA of red and green gedi showed 828 bp nucleotide sequence based on matK gene. In addition, matK of both gedi showed high similarity, i.e. >95%. Furthermore, in-silico analysis of MatK gedi and its closest relative showed that this protein is hidrophobic.
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Saluy, Priscillia Merilyn, and Ferdy Lainsamputty. "Kualitas Tidur dan Hipersomnia Pada Mahasiswa Profesi Ners di Masa Pandemi COVID-19." Jurnal Kesehatan Medika Udayana 10, no. 01 (April 30, 2024): 53–68. http://dx.doi.org/10.47859/jmu.v10i01.432.
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Background: Poor sleep conditions are common among nursing students, especially those in professional nursing program who have a long duration of clinical practice and direct contact with patients. Various factors have contributed to this condition and the possibility of more severe situation being experienced during the COVID-19 pandemic. Purpose: The study purpose was to identify factors related to sleep quality and hypersomnia among professional nursing students in time of COVID-19 pandemic. Methods: This was a descriptive correlational and cross-sectional design with consecutive sampling on 107 students. The Pittsburgh Sleep Quality Index (PSQI) and the Epworth Sleepiness Scale (ESS) were the questionnaires in this study. Results: Most of respondents experienced poor sleep quality (78,5%) and high normal hypersomnia (36,4%). There were a significant differences of sleep quality based on ethnicity (H(2) = 11,00; p < 0,01). There were a significant differences of hypersomnia based on ethnicity (F = 5,32; p < 0,01) and knowledge of COVID-19 (F = -2,39; p = 0,02). A significant correlation were found between age with sleep duration (r = -0,19; p = 0,04), daytime dysfunction (r = -0,24; p = 0,01), sleep quality (r = -0,23, p = 0,02), and hypersomnia (r = -0,28; p < 0,01). Conclusion: Poor sleep quality and hypersomnia had high prevalences among professional nursing students. Daytime dysfunction was the worst dimension of sleep quality in this study. Students who were younger, Minahasan, and had more knowledge about COVID-19 also had a poorer sleep status.
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Tangkilisan, Yuda B. "Ancient Arts of Minahasa: A Public History Perspective." Public History Review 19 (December 29, 2012): 104–10. http://dx.doi.org/10.5130/phrj.v19i0.3093.
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According to Hetty Palm (1958), there are no people like the Minahassan that experienced a tremendous change in the nineteenth century. The changes had a great impact on their way of life, including arts, as a result of Christianization. In the opinion of the zending (priests), their ancient arts did not suit the new faith. They abandoned their traditional arts and as the consequence, the next generation lost their historical ties with their ancestors in the field of arts. They adopted a new way of life of the Western (Dutch) culture. Accordingly, when they become a part of the new state, they considered it important to revitalize the old traditions. However, they had problems as there are no relics from the past. Now they have two options: to cultivate the old or to invent a new tradition. This article discusses the problem and its development from a Public History perspective. The early finding shows that the Minahasans are aware that tradition can get along with the modernity in harmony as their cultural identity. It also deals with the challenge this had brought to traditional historical authority.
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Perutu, Stelnie H. "SEBUTAN DAN SAPAAN DALAM ISTILAH KEKERABATAN BAHASA TONTEMBOAN SUATU KAJ IAN LINGUISTIK ANTROPOLOGI." Kadera Bahasa 2, no. 2 (January 29, 2019): 91–107. http://dx.doi.org/10.47541/kaba.v2i2.56.
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The research about naming and addressing in Tontemboan Language Kinship Terminology is necessary and still relevant nowadays due to a lot of supporting factors for the language resistance such as attitude and appreciation which are about to be forgotten by the Minahasans. In fact, the director of Kawan Pustaka ( 2004.130) said that “the culture identity.... is respected along with the changing of the time and civilization". The cultural identity includes the language. The method which is used, in this research is a qualitative method. This research is located in Motoling Timur district, Motoling Barat district, and Kumelembuai district, the southeast of Minahasa. The results of this research are some blood relationship kinship terminologies such as inang, amang, bu, susi, mom, none, tete, nene kundu, lete kundu, apo, toyaang luluna, toyaang karuwa, toyaang, uner, toyaang wobas, pakakaan, tuwari, and some in laws terminologies such as penanaan, ambalesa, kalo, kawuleng, kasule, kalaley, kasungku. The conclusion of this research is that the native speakers of Tontemboan language know the blood-relationship kinship terminology, the in-law's terminology, and the additional kinship terminology. The collected data fimctions as naming, addressing and naming as well as addressing. Furthermore, those terminologies contain the cultural meaning.
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Kimbal, Rahel Widiawati, and Jaqueline E. M. Tangkau. "Social Capital Values as the Strengthening Elements in the Rural Small Industry." Journal of International Conference Proceedings 4, no. 1 (July 22, 2021): 310–20. http://dx.doi.org/10.32535/jicp.v4i1.1158.
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This research aims at revealing various practices of social capital values to strengthen rural small industry. The practices which emerge from the interaction among farmers, big vendor, tibo, roasted nut business owner and consumers lead to different forms of social capital values. This research uses qualitative research method which involves a study case. The data are analyzed using forward stepwise model from Spradley, which formulates the findings from the empirical research. The research findings reveal various social capital values embedded in local tradition of Minahasa known as Mapalus. It refers to a form of cooperation which grow and develop among the Minahasans. Mapalus includes various social activities as follows (1) Mendu impero’ongan, a community service performed by the villagers; (2) Berantang, providing help for the bereaved family; (3) Sumakey, celebrating certain occasions together. Mapalus also exists in economic and financial activities such as: (1) Ma’endo. It refers to communal activities to cultivate the field or to renovate houses; and (2) Pa’ando. It is a financial activity in a form social gathering known as ‘arisan’. This cultural value is an important social capital for rural society to support their economic activities and to strengthen the rural small industry.
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Vissia Ita Yulianto, Vissia Ita Yulianto. "印尼米納哈薩的國族建構." 社會分析 18, no. 18 (December 2020): 081–100. http://dx.doi.org/10.53106/221866892020120018003.
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<p>本米納哈薩是一個興旺的基督新教地區，在印尼北蘇拉威西省擁有為數不少的穆斯林人口和其他宗教少數族群。它以宗教寬容的宗旨而自豪。然而，由於距離爪哇島（Java Island）這個印尼地緣政治的中心很遠，而且相對於境內的穆斯林人口而言在人數上的遠遠不如；，米納哈桑的基督徒民眾教對印尼國家中心保持著謹慎的態度。探索米納哈桑人的國族概念並請做出研究提問，本項研究參照阿德里安·哈斯廷(Adrian Hasting)的論文，認為宗教和種族乃民族主義的基礎(1997年)。本研究採取質性方法，發現多種族、宗教和獨特的歷史和政治背景是國族建構的決定性因素，也是米納哈桑人對印尼大民族主義的歸屬感。</p> <p> </p><p>Minahasa is a prosperous Protestant region with a sizeable Muslim population, and other religious minorities in North Sulawesi province in Indonesia. It prides itself as the compass of religious tolerance. However, territorially distant from Java Island, as the center of Indonesian geopolitics, and vastly outnumbered by the majority Muslim population, the Christian Minahasans keep a guarded feeling toward Indonesian national center. Questioning and exploring the notion of nationhood by the Minahasans, this work engage with Adrian Hasting’s thesis in crediting religion and ethnicity to the foundation of nationalism (1997). Applying a qualitative approach, this study found that poly-ethnicity, religion and distinct historical and political background are the determining factors in the construction of nationhood as well as the sense of belonging of Minahasans to the larger Indonesian nationalism.</p> <p> </p>
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Nainggolan, Alon Mandimpu, Juanda Manullang, and Nency Aprilia Heydemans. "Sakralitas Burung Manguni Dalam Teologi Kontekstual Orang (Tou) Minahasa." PASCA: Jurnal Teologi dan Pendidikan Agama Kristen 18, no. 2 (November 30, 2022): 153–61. http://dx.doi.org/10.46494/psc.v18i2.209.
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Artikel ini bertujuan mendeskripsikan budaya orang (Tou) Minahasa tentang sakralitas burung Manguni. Burung Manguni dipercayai sebagai burung suci yang berasal dari Minahasa, Sulawesi Utara. Identitas Burung Manguni oleh Tou Minahasa di kenal dengan sebutan burung ot atau burung totosik. Burung Manguni bagi Tou minahasa memiliki simbol sakral. Oleh karena itu Tou Minahasa menjadikan burung ini sakral. Sikap masyarakat mendeskripsikan burung Manguni dalam teologi kontekstual terdapat dalam simbol Gereja Masehi Injili di Minahasa (GMIM), lambang/simbol daerah Minahasa, ukiran, dan pakaian batik khas Minahasa. Tou Minahasa meyakini burung Manguni sebagai perantara antara manusia dan Tuhan Allah Yang Maha Besar (Opo Empung Wailan Wangko) dan menjadi pembawa kabar. Penelitian ini dipengaruhi oleh adat dan budaya Tou Minahasa yang berfungsi mengenali kepercayaan nenek moyang (leluhur) yang mengandung nilai-nilai luhur. Penelitian artikel ini menggunakan metode kualitatif melalui observasi, wawancara mendalam dan studi pustaka. Hasil penelitian ini menyimpulkan bahwa burung Manguni baik secara fisik maupun budaya Minahasa mengandung nilai sakral dan menjadi identitas Tou Minahasa.
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Amos, Amos. "Pendidikan Kristen & Pembaratan: Kajian Terhadap Pendidikan Misi Protestan di Minahasa, 1830 - 1916." Historiography 1, no. 4 (October 31, 2021): 396. http://dx.doi.org/10.17977/um081v1i42021p396-404.
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The history of Christianity in Minahasa is closely related to colonialism. But colonialism not only affects the socio-political side of Minahasa society, but also the education system and schools. The history of Minahasa education is closely related to the activities of the Dutch Missionary Union or Nederlandsch Zendeling Genootschap (NZG). The implementation of educational programs, systems, and practices in Minahasa were carried out and pioneered by NZG, especially in the era of 1830 - 1918. Furthermore, we can see how Western-style education and NZG support intersect with various political dynamics in Dutch East Indies. Through historical research, this article examines the relationship between Western-style education and political dynamics of the Dutch East Indies in Minahasa society. This article offers an explanation and reflection in particular on mission education in Minahasa in relation to colonialism, the Western-style education system, the contribution of education, to the impact of education on the Minahasa community.Sejarah kekristenan di Minahasa berkelindan dengan kolonialisme. Tetapi kolonialisme bukan hanya mempengaruhi perkara sosial politik dalam masyarakat Minahasa, tetapi juga sistem pendidikan dan sekolah-sekolah yang terdapat di Minahasa. Sejarah pendidikan Minahasa begitu lekat kaitannya dengan kegiatan Serikat Misionaris Belanda atau Nederlandsch Zendeling Genootschap (NZG). Pelaksanaan program, sistem, dan praktik pendidikan yang di Minahasa banyak dilakukan dan dirintis oleh NZG, terutama dalam era 1830 - 1918. Lebih jauh lagi, NZG juga menjadi penyokong pendidikan ala Barat di Minahasa dengan menyediakan berbagai sarana hingga sumbangan pendidikan. Sehingga kita bisa melihat bagaimana pendidikan ala Barat dan dukungan NZG beririsan dengan berbagai dinamika politik Hindia Belanda. Melalui penelitian sejarah, artikel ini mengkaji relasi pendidikan ala Barat dengan dinamika politik Hindia Belanda dalam masyarakat Minahasa. Artikel ini menawarkan eksplanasi dan refleksi khususnya mengenai pendidikan misi di Minahasa dalam relasinya dengan kolonialisme, sistem pendidikan ala Barat, sumbangan pendidikan, hingga pengaruh pendidikan tersebut bagi masyarakat Minahasa.
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Lapian, Alrik, and Aton Rustandi Mulyana. "MUSIK VOKAL ETNIK MINAHASA BUDAYA TRADISI DAN POPULER BARAT." Dewa Ruci: Jurnal Pengkajian dan Penciptaan Seni 12, no. 2 (July 16, 2019): 71–78. http://dx.doi.org/10.33153/dewaruci.v12i2.2529.
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AbstrakPerkembangan musik vokal di Minahasa memperlihatkan pengaruh budaya Barat yang kuat. Musik-musik tradisi Minahasa khususnya lagu beserta gaya-gaya tradisinya bercampur dengan pola-pola musik populer Barat, dari bentuk lagu hingga alat musik yang digunakan mengacu pada musik populer. Musik vokal etnik Minahasa dengan berbagai elemen musiknya hampir hilang wujudnya dalam perpaduan tersebut. Oleh sebab itu dengan pendekatan budayadan konsep-konsep musik vokal etnik Minahasa, tulisan ini menunjukkan ciri khas budaya Minahasa dan praktek bernyanyi etnik Minahasa pada musik tradisi dan musi populer Barat.Kata Kunci: Budaya, Musik, Minahasa, Populer.
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Manikome, Nonice. "Isolat Bakteri Bacillus cereus Frank. Dari Tanah pada Beberapa Kawasan (Studi Kasus Minahasa Tenggara dan Minahasa Selatan)." JUSTE (Journal of Science and Technology) 2, no. 2 (April 30, 2022): 196–206. http://dx.doi.org/10.51135/justevol2issue2page196-206.
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Penggunaan pestisida yang berlebihan dapat menyebabkan adanya seleksi resistensi dalam populasi hama, musnah atau terjadinya kerusakan terhadap musuh-musuh alami. Salah satu teknik pengendalian yakni dengan pemanfaatan mikroba. Salah satu jenis mikroba yang berpotensi sebagai agen pengendali hayati yaitu golongan mikroba kitinolitik spesies kitinase Bacillus cereus. Penelitian ini bertujuan untuk mengidentifikasi isolat bakteri B. cereus dari tanah pada beberapa kawasan di Kabupaten Minahasa Tenggara dan Minahasa Selatan. Manfaat dari penelitian ini untuk mendeteksi isolat B. cereus yang terdapat di tanah pada beberapa kawasan di Kabupaten Minahasa Tenggara dan Minahasa Selatan untuk digunakan sebagai biopestisida dan penelitian lanjutan. Pengambilan sampel tanah dilakukan pada beberapa kecamatan di Kabupaten Minahasa Tenggara dan Minahasa Selatan dan selanjutnya dilakukan isolasi. Variabel pengamatan meliputi Identifikasi isolat B. cereus berdasarkan Morfologi Koloni dan Morfologi sel. Isolasi selektif pada Kabupaten Minahasa Tenggara dan Kabupaten Minahasa Selatan telah berhasil memperoleh sebanyak 447 isolat. Rinciannya adalah 219 dan 228 masing-masing untuk Kabupaten Minahasa Tenggara dan Kabupaten Minahasa Selatan. Sesuai karakteristiknya, hasil yang ditemukan teridentifikasi sebagai spesies B. cereus.
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Burdam, Yohanes, Aksilas Dasfordate, Darmawan Edi Winoto, and Sendy Lely Merly. "The Church and Politics of Early 20th Centuries in Minahasa." SHS Web of Conferences 149 (2022): 02049. http://dx.doi.org/10.1051/shsconf/202214902049.
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This study aims to explain the presence of the Indische Kerk (church) of the Dutch colonial government in Minahasa, identify the problems faced by the Indische Kerk and efforts to address them in Minahasa, and analyze politics and political education in Minahasa, as well as the impact of colonial politics on the process of church ministry in Minahasa. This study employs both the structural method of Lloyd (1978) and the explanation of the fact theory of Tilly (1978). Research and discussion revealed that the presence of the Indische Kerk in Minahasa is connected to the rule of the Dutch colonial administration following the bankruptcy of the VOC trade partnership on December 31, 1799. Consequently, NZG cannot refinance its work in Minahasa. The Dutch colonial administration utilized the church door, the Indische Kerk, to exert control over the Minahasa people. However, some Minahasa-educated individuals who comprehended the politics of the Dutch colonial administration and who collaborated with the Indische Kerk to control the Minahasa people opposed the colonial church's engagement in establishing an autonomous church in Minahasa.
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Ma'u, Dahlia Haliah, and Rosdalina Bukido. "Kyai Modjo dan Pengaruhnya Terhadap Asimilasi Budaya Religius Jawa dan Minahasa pada Masyarakat Kampung Jawa Tondano." Tsaqofah dan Tarikh: Jurnal Kebudayaan dan Sejarah Islam 8, no. 1 (June 23, 2023): 107. http://dx.doi.org/10.29300/ttjksi.v8i1.10511.
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This article describes the role of Kyai Modjo (1792-1849), a prominent figure and scholar from Surakarta who was exiled by the Dutch, colonizer in Javanese area in Tondano Minahasa (North Sulawesi). As the first islamic preacher in Minahasa, he became a role model and thus he and his followers gained Minahasa public sympathy that led the people to take shahadah. Further, intermarriage between indigenous people of Minahasa and Kyai Modjo’s followers caused assimilation of Javanese-Minahasa culture which was reflected in tradition of wedding ceremony, funeral procession, birth ritual, and lebaran ketupat ceremony. Artikel ini mendeskripsikan tentang peran Kyai Modjo (1792-1849), seorang tokoh sekaligus ulama yang diasingkan oleh penjajah Belanda dari Surakarta ke daerah Jawa Tondano Minahasa (Sulawesi Utara). Sebagai penyiar Islam pertama di Minahasa serta keteladanan yang dimilikinya, ia dan pengikutnya mampu menarik simpatik masyarakat Minahasa untuk mengakui keesaan Allah Swt. Disamping itu, karena terjadinya kawin-mawin antara pengikut Kyai Modjo dan masyarakat setempat, berimplikasi pada budaya religius Jawa ke dalam budaya Minahasa. Asimilasi budaya Jawa dan Minahasa dapat terlihat pada tradisi perkawinan, kelahiran, kematian, ziarah, dan lebaran ketupat.
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Marzuki, Irfanuddin Wahid. "PENGARUH KEBUDAYAAN ISLAM DI MINAHASA MASA KOLONIAL: BERDASARKAN TINGGALAN ARKEOLOGI." Forum Arkeologi 33, no. 1 (April 30, 2020): 17. http://dx.doi.org/10.24832/fa.v33i1.599.
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This article discusses about the influence of Islamic culture in the land of Minahasa of North Sulawesi Province based on archaeological studies. Minahasa is the biggest ethnic area in North Sulawesi Province, with the majority of the population being Christians. Islam arrival in Minahasa carried by Arab traders, fisherman from North Maluku, Bugis, Makasar, Gorontalo and political prisoners from Java and Sumatera. The early history of Islam in Minahasa, acculturation process, development, and Islamic influence in Minahasa can be traced by using archaelogical studies based on existing physical cultural. Research on Islamic culture in Minahasa specifically based on archaeological studies has not been done before. The previous researches of the same topic were mostly conducted through nonphysical culture. The result of the observation reveals that the influence of Islamic culture in Minahasa comprises of some Islamic Settlements, Mosques, and Islamic Cemetery. The influence of Islamic culture in Minahasa coastal area and inland has different characters due to different historical background, socio cultural, and political background of the Islamic communities. Artikel ini membahas mengenai pengaruh kebudayaan Islam di tanah Minahasa, Propinsi Sulawesi Utara berdasarkan tinggalan arkeologi. Minahasa merupakan wilayah etnis terbesar di Propinsi Sulawesi Utara dengan mayoritas penduduk beragama Kristen. Agama Islam di Minahasa dibawa oleh pedagang-pedagang Arab serta, nelayan dari Maluku Utara, Bugis, Makasar, Gorontalo dan tahanan politik dari Jawa dan Sumatera. Dengan menggunakan kajian arkeologi, dapat ditelusuri sejarah awal masuknya Islam, proses akulturasi yang terjadi, perkembangan dan pengaruh Islam di Minahasa berdasarkan tinggalan kebudayaan fisiknya. Penelitian mengenai kebudayaan Islam di Minahasa dengan menggunakan kajian arkeologi secara khusus belum pernah dilakukan, penelitian-penelitian sebelumnya mengkaji dengan menggunakan tinggalan kebudayaan non fisik yang ada. Hasil pengamatan di lapangan, pengaruh kebudayaan Islam yang terdapat di Minahasa berupa: permukiman Islam, masjid, dan pemakaman (kubur) Islam. Terdapat adanya perbedaan pengaruh kebudayaan Islam di wilayah pesisir dengan pedalaman Minahasa yang disebabkan perbedaan latar belakang sejarah, sosial budaya, dan politik masyarakat Islam pesisir dan pedalaman Minahasa.
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Rubama, Felix, Sri Maryati, and Rahkmat Jaya Lahay. "Aspek Geografis Kondisi Sosial Ekonomi Dan Budaya Suku Minahasa Di Desa Kaaruyan Kecamatan Mananggu Kabupaten Boalemo." Geosfera: Jurnal Penelitian Geografi 1, no. 2 (January 2, 2023): 48–55. http://dx.doi.org/10.34312/geojpg.v1i2.14871.
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Abstract The socio-economic and cultural conditions of the Minahasa tribe are unique and different from the culture of the Gorontalo tribe. The Minahasa indigenous people’s economic system is based on the principle of kinship. Many Minahasa tribes have transmigrated from North Sulawesi to Gorontalo Province and are settled in Mananggu Sub-district. Administratively, Mananggu Sub-district covers nine villages, including Salilama Village, Kramat Village, Buti Village, Tabulo Village, South Tabulo Village, Mananggu Village, and Kaaruyan Village. One of the villages where there are many Minahasa people is Kaaruyan Village.This study aims to analyze the socio-economic and cultural conditions of the Minahasa tribe in Kaaruyan Village, Mananggu Sub-district, Boalemo Regency, Gorontalo Province. This is a descriptive quantitative study with a spatial and region complex approach. The data collection technique uses questionnaire, interview, and documentation. The level of education is dominated by high school graduates with a percentafe of 42%. Kaaruyan Village is dominated by workers in the agricultural sector with a percentage 42%. The average monthly income of the Minahasa people in Kaaruyan Village is from Rp. 1,000,000 to Rp. 2,000,000, and the Minahasa people in Kaaruyan Village still follow the traditions of the Minahasa ancestors, such as having a wedding ceremony, thanksgiving, the Maengket Dance, and planting seeds. Based on the finding, it is concluded that the Minahasa people in Kaaruyaan Village mostly work in agricultural sector.Keywords: Social-cultural Condition, Minahasa Tribe Abstrak Kondisi sosial ekonomi dan kebudayaan Suku Minahasa memiliki keunikan dan perbedaan tersediri dengan kebudayaan suku Gorontalo. Sistem ekonomi masyarakat adat Minahasa dilandaskan dengan azas kekeluargaan. Suku Minahasa banyak yang melakukan transmigran dari daerah Sulawesi Utara, di Provinsi Gorontalo terdapat di Kecamatan Mananggu banyak Suku Minahasa Mendiami wilayah tersebut. Secara administrasi Kecamatan Mananggu terdapat sembilan desa yaitu Desa Salilama, Desa Kramat, Desa Pontolo, Desa Buti, Desa Tabulo, Desa Tabulo Selatan, Desa Mananggu dan Desa Kaaruyan. Salah satu desa terdapat banyak masyarakat suku Minahasa yaitu Desa Kaaruyan. Penelitian ini bertujuan untuk menganalisis kondisi sosial ekonomi dan budaya suku Minahasa di Desa Kaaruyan, Kecamataan Mananggu, Kabupaten Boalemo, Provinsi Gorontalo. Penelitian ini mengunakan metode analisis deskriptif kuantitatif dengan pendekatan keruangan dan kompleks wilayah. Data yang dikumpulkan berupa kuisioner, wawancara,dan dokumentasi. Hasil penelitian ini menujukkan bahwa Tingkat Pendidikan didominasi oleh masyarakat lulusan SMA/SMK sederajat 48%, Desa Kaaruyan didominasi oleh pekerja dalam sektor pertanian sejumlah 42%. Penghasilan rata-rata perbulan masyarakat Desa Kaaruyan Rp. 1.000.000 sampai Rp. 2.000.000, dan Masyarakat Desa Kaaruyan masih mengikuti tradisi-tradisi yang dilakukan nenek moyang Suku Minahasa, memiliki upacara perkawinan, pengucapan syukur, Tarian Maengket, dan penanaman benih. Dari hasil data dikumpulkan di lapangan dapat disimpulkan bahwa masyarakat minahasa di Desa Karuyaan didominasi oleh pekerja dalam sektor pertanianKata Kunci: Kondisi Sosial, budaya, suku minahasa
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Hendayana Hendayana. "Minahasa Utara Menuju Bebas Stunting." MIMBAR ADMINISTRASI FISIP UNTAG Semarang 20, no. 2 (October 27, 2023): 329–48. http://dx.doi.org/10.56444/mia.v20i2.1144.
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One of the development frameworks for North Minahasa to be more advanced is that the government continues to improve and improve programs on stunting prevention in North Minahasa Regency, because in the last 5 years the stunting prevalence rate in North Minahasa is quite high, even in 2018 North Minahasa Regency became a district. with the highest stunting rate in North Sulawesi reaching 35.44%. Therefore, the authors are interested in conducting research with the title " NORTH MINAHASA TOWARDS STUNTING FREE ". This study aims to find out how or what efforts are made by the North Minahasa Regency Government specifically at the Health Office regarding the stunting prevention and prevention process in order to realize stunting-free North Minahasa 2022, as well as what factors are the obstacles in this stunting prevention process. This study uses a qualitative descriptive research method with an inductive approach. Data collection techniques used are through interviews, observation and documentation. The data analysis technique used is data reduction, data presentation and then drawing conclusions. Based on the analysis conducted by the researchers, the stunting management process in North Minahasa Regency so far has been going well. All of this cannot be separated from the important role of the Regent of North Minahasa, Mr. Joune J.E Ganda, who always supports and provides input as well as programs in the handling of stunting in North Minahasa in order to realize a stunting-free North Minahasa in 2022.
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Sitorus, Thiar, Marthinus Mandagi, and Jeane Mantiri. "Pengaruh Iklim Organisasi Terhadap Kepuasan Kerja PNS di Kantor Bupati Minahasa." Jurnal Administro : Jurnal Kajian Kebijakan dan ilmu Administrasi Negara 3, no. 1 (August 11, 2021): 53–63. http://dx.doi.org/10.53682/administro.v3i1.2056.
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Penelitian ini bertujuan untuk, 1) Memberikan gambaran tentang Iklim Organisasi di Kantor Bupati Minahasa; 2) Memberikan gambaran tentang kepuasan kerja PNS di Kantor Bupati Minahasa; 3) Memberikan gambaran tentang pengaruh Iklim Organisasi terhadap Kepuasan Kerja Pegawai Negeri Sipil di Kantor Bupati Minahasa. Adapun populasi dari penelitian ini adalah Pegawai Negeri Sipil pada Kantor Bupati Minahasa, dalam hal ini Sekretariat Daerah Kabupaten Minahasa. Metode penelitian yang digunakan adalah metode penelitian kuantitatif dengan analisis data uji linieritas, uji regresi sederhana dan uji hipotesis korelasi sederhana. Hasil yang ditemukan adalah, 1) Iklim organisasi di Kantor Bupati Minahasa dalam hal ini Sekretariat Daerah Kabupaten Minahasa tergolong rendah dimana dari hasil perhitungan didapatkan nilai sebesar 1,86 sedangkan kepuasan kerja pegawai negeri sendiri memperoleh nilai sebesar 1,98 yang tergolong rendah. ; 2) iklim organisasi berpengaruh terhadap kepuasan kerja sebesar 32,3% dalam menghasilkan kepuasan kerja pegawai negeri sipil di Kantor Bupati Minahasa, sedangkan sisanya sebesar 67,7% dipengaruhi oleh faktor lain yang tidak diteliti dalam penelitian ini.