Journal articles on the topic 'Oral tradition Sudan'
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1
Ibrahim, Abdullahi Ali. "Sudanese Historiography and Oral Tradition." History in Africa 12 (1985): 117–30. http://dx.doi.org/10.2307/3171716.
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One of the most curious aspects of Sudanese historiography is that it has almost completely ignored the ongoing attempts to apply the methods of historical criticism to oral tradition in reconstructing the African past. Though an awareness of these attempts on the part of Sudanese historians is not lacking, it has not gone beyond vague indications, casual remarks, and limited use of oral data. This paper investigates the apathy of Sudanese historiography with respect to oral traditions, drawing on articles on the writing of history in the Sudan, as well as on historical writings that have actually made use of oral traditions.Sudanese historiography here means writings by Sudanese on history-writing in the Sudan; general histories of the Sudan; and local histories of the Northern Sudan. The history of the Southern Sudan is excluded because the contribution of oral tradition in reconstructing the history of this region has been markedly different. I also distinguish between traditional (biographers, genealogists, etc.) and amateur historians on the one hand and modern historians on the other. The modern historians, with whom this article will deal exclusively, are graduates of the Department of History in the University of Khartoum (or a similar university by extension), which was established in the late 1940s,and who have been exposed to the Western critical spirit and modern techniques of historical research and writing.2 Unlike the modern historians, traditional and amateur historians have always made use of both oral traditions and written sources.
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Bühnen, Stephan. "In Quest of Susu." History in Africa 21 (1994): 1–47. http://dx.doi.org/10.2307/3171880.
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The political history of the medieval Western Sudan was dominated by a succession of empires exerting their domination over the region: Ghana, Mali, and finally Songhay. Oral tradition is our only evidence for the existence of yet another empire. It was called Susu and exerted its supremacy after the decline of Ghana and before the rise of Mali. Most historical treatises locate enigmatic Susu in the Kaniaga region northwest of Segou. These treatises are mainly based on oral traditions and medieval Arabic chronicles.After rereading the conventional historical sources and examining passages in Portuguese sources thus far untapped for the history of the Western Sudan, I feel induced to present a new identification for Susu. The Portuguese evidence appears to point to a vast but nearly forgotten kingdom in the Futa Jalon and Upper Niger region as the historical descendant of ancient Susu, thus indicating the latter's location. This kingdom was called Jalo and Concho. Its ethnic core were the Susu and Jalonke, and it was on its ruins that the Muslim Fula conquerors erected the state of Futa Jalon in the eighteenth century. My interpretation of oral traditions and Arabic sources also leads me to assume an identity of Susu with the kingdoms of Sankaran and Do. I will attempt to demonstrate the identity of the polities bearing these different names in sections introducing these polities, most of which have never been subjected to close historical investigation.
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Jansen, Jan. "A Critical Note on “The Epic of Samori Toure”." History in Africa 29 (2002): 219–29. http://dx.doi.org/10.2307/3172161.
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Samori Toure (d. 1900) is celebrated, both in written history and oral tradition, in Mali and Guinea because of the empire he founded and his fierce resistance against the French, as they sought to occupy their future colony of the French Sudan. Recently published anthologies of African epic (Johnson/Hale/Belcher 1997; Kesteloot/Dieng 1997; Belcher 1999) attest that an orally transmitted Samori epic exists in these countries. In this paper the texts hitherto presented as the Samori epic will be compared to some oral sketches about Samori which I recorded during two years of fieldwork conducted in southwestern Mali and northeastern Guinea. I will hypothesize that a Samori epic may be in the making, but does not yet exist. The texts hitherto presented as the epic of Samori are largely oral narratives produced more or less in concord with expectations about what an epic should look like. The focus is on Samori as a hero on the battefield, and this is not representative for the present-day oral narrative on Samori. Therefore, an epic of Samori, if it ever does come into being and takes the form of a standardized oral narrative, might deal with different issues than one might expect from reading the texts presented in the anthologies.
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CONRAD, DAVID C. "NJAAJAN NJAAY GOES TO BERKELEY The Oral History and Literature of the Wolof People of Waalo, Northern Senegal: The Master of the Word (Griot in the Wolof Tradition). By SAMBA DIOP. Lewiston, Queenston and Lampeter: Edwin Mellen Press, 1995. Pp. 389. $109.95 (ISBN 0-7734-9031-0)." Journal of African History 38, no. 1 (March 1997): 123–77. http://dx.doi.org/10.1017/s0021853796396904.
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The Waalo Kingdom's tradition of origin, also identified by the name of its principal hero Njaajan Njaay (N'Diadiane N'Diaye), is not one of the better-known narrative texts of the Western Sudan, simply because there is not much of it and few variants have circulated in print; among the latter is one collected by Brasseur in 1778 and published in Jean Boulégue, Le Grand Jolof (XIII–XVI siècle), in 1987 (absent from this volume's bibliography) and another by Bérenger-Fèraud in Recueil de Contes Populaires de la Sénégambie, 1885. The 975-line variant presented here is therefore a welcome addition to that modest but interesting body of oral literature. This one includes the original Wolof-language text and an annotated English translation by the author. Appendices include two genealogies of Njaajan Njaay, one translated from the Arabic, and another from Wolof.
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Conrad, David C. "Searching for History in The Sunjata Epic: The Case of Fakoli." History in Africa 19 (1992): 147–200. http://dx.doi.org/10.2307/3171998.
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That is why, regarding the time between the death of one great king and the rise of another king made famous by God, If you ask whether in that intervening period there were other kings, Of course there were, But their names are not known.Some scholars search for historical evidence in the ancient traditions preserved by bards of the Western Sudan, while other writers express doubts that these sources can contain any information of value to historians. A period markedly affected by this question is the early thirteenth century, because it was then that the Mali empire was established, and because most of the evidence for this is derived from the Sunjata tradition, which is an essential part of the repertoire of many Mande bards (also known as “griots” or, in the Mande language, jeliw). A limited amount of information on thirteenth-century Mali is available from Arabic sources, but these were written a century to a century and a half after the reign of Sunjata, and although Ibn Khaldun confirms the existence of the famous mansa and reports that he subdued the Soso (Susu, Sosso), the external writings provide no biographical details about the purported empire-builder. Conversely, some episodes in the internal oral accounts are specifically addressed to the life and times of Sunjata, with elements from other time periods—some of which are identifiable and others not—regularly creeping in and out of the narratives. Some themes are obviously mythical, while others could have a historical basis but cannot be independently confirmed. Thus, any historian addressing thirteenth-century Mali must either accept the severe limitations of the external written sources and say very little indeed about that period, or face the difficulties involved in supplementing these with references to the oral sources.
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Bühnen, Stephen. "Brothers, Chiefdoms, and Empires: On Jan Jansen's “The Representation of Status in Mande”." History in Africa 23 (January 1996): 111–20. http://dx.doi.org/10.2307/3171936.
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Jan Jansen has substantially advanced our understanding of the “status discourse” between polities, in Mande and far beyond, through a new approach to one of the more common types of historical evidence: genealogy. At the core of his paper is an analysis of genealogical metaphors used in status discourse, combined with an awareness of the principles of lineage segmentation; he uncovered a nexus of ideology and social structure. The quintessential observation made by Jansen is that “the status of recent immigration and the position of the youngest brother is very prestigious” and that both ultimately emanate from the “principles of patrilocal settlement and patrilineal descent.”Once this is accepted, everything falls into line: the unexpected claim for the status of ‘younger brother,’ as well as the contradictory genealogies of ‘related’ lineages. His observation has escaped the attention of previous research (including my own) because it contravenes our expectation that younger age, factual or figurative, always signifies subordination under ‘older’ authority. Oral traditions from different ethnic groups in Senegambia confirm Jansen and attest to Kangaba's historical prestige.Jansen's paper should be read in conjunction with his “The Younger Brother and the Stranger,” in which he studies the social basis of status discourse in more detail and also touches on the symbolism employed. He has overcome a crucial error in a long tradition of historical writing on the western Sudan: the taking of genealogy at face value, whereas genealogy reflects the recent state of relationship between persons or groups rather than factual ancestry.
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Jeni T, Neneng. "FOLKLOR DALAM TRADISI NUJUH BULANAN DI KECAMATAN CILAWU KABUPATEN GARUT UNTUK BAHAN PEMBELAJARAN MEMBACA ARTIKEL BUDAYA DI SMA." LOKABASA 5, no. 2 (October 10, 2014): 162. http://dx.doi.org/10.17509/jlb.v5i2.15956.
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Penelitian ini dilatarbelakangi oleh kurangnya pengetahuan masyarakat terhadap tradisi nujuh bulanan. Masyarakat sudah tidak terlalu mementingkan tradisi nujuh bulanan, padahal tradisi ini merupakan warisan dari nenek moyang kita yang dapat menjadi ciri khas orang Sunda. Penelitian ini untuk mendeskripsikan: 1) tatacara pelaksanaan tradisi nujuh bulanan, 2) folklor apa saja yang terdapat dalam tradisi nujuh bulanan, 3) hasil penelitian untuk bahan pembelajaran membaca artikel budaya di SMA. Metode yang digunakan dalam penelitian ini adalah deskriptif kualitatif, dengan menggunakan tehnik observasi, wawancara dan dokumentasi.Instrumen yang digunakan dalam penelitian ini adalah kamera dan pedoman wawancara. Hasilnya adalah: pertama, bahwa dalam pelaksanaan tradisi nujuh bulanan terdapat tiga hal yang biasa dilakukan, diantaranya pengajian, membuat rujak dan memandikan yang sedang mengandung. Kedua, dalam tradisi nujuh bulanan terdapat folklor lisan, folklor setengah lisan dan folklor non lisan. Ketiga, hasil penelitian ini dapat digunakan sebagai bahan pembelajaran membaca artikel budaya di SMA kelas XII.Kesimpulan penelitian ini adalah agar masyarakat lebih mengenal tradisi-tradisi leluhur kita kemudian dapat menjaga dan melestarikannya.Saran ditujukan kepada peneliti selanjutnya agar lebih mencari dan menggali lebih dalam tentang mengenai tradisi masyarakat Sunda.AbstractThis study is based on the lack of people knowledge about tingkeban tradition. People have not been prioritizing tingkeban tradition lately, meanwhile this tradition is a heritage from the descent which can be defined as a thew for Sundanese. The aims of this study are to describe: 1) procedure of tingkeban tradition, 2) folklore on tingkeban tradition, 3) the finding of this study as teaching material for reading culture article at senior high school. This study uses desctiptive qualitative method by using technic observation, interview and documentation. Instrument that is used in this study is a camera and a handbook of interview. The finding shows that: first, in the implementation of tingkeban tradition there are three steps that should be done, those are reading holly Qur’an, making traditional fruits and vegetables salad dish (rujak) and bathing pregnancy woman. Second, there are three kinds of folklore in tingkeban tradition, those are oral folklore, half-oral folklore, and verbal folklore. Third, the finding of this study can be used as teaching material for reading culture article on 12th grade of senior high school. The result of this study is expected to people especially Sundanese in order to know more about their traditions so that it can be maintained and preserved. A recommendation is aimed for the next researcher to analyze and to have deeper exploration about Sundanese tradition.
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Yanuariska, Yogi Yogaswara, Yayat Sudaryat, and Retty Isnendes. "TRADISI NYALIN DALAM KEHIDUPAN MASYARAKAT SUNDA (Kajian Struktur dan Etnopedagogik)." LOKABASA 8, no. 2 (May 23, 2018): 223. http://dx.doi.org/10.17509/jlb.v8i2.14204.
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Latar belakang penelitian ini adalah tradisi nyalin sudah mulai ditinggalkan oleh masyarakat pendukungnya dan belum terungkapnya niali-nilai kebaikan dalam tradisi nyalin. Tujuan penelitian ini adalah untuk mendeskripsikan (1) struktur (teks dan ko-teks) dan fungsi (konteks) tradisi nyalin dalam kehidupan masyarakat Sunda, (2) ciri kelisanan yang tampak dalam tradisi nyalin dalam kehidupan masyarakat Sunda, (3) nilai etnopedagogik dalam tradisi nyalin dalam kehidupan masyarakat Sunda. Metode penelitian yang digunakan adalah paradigma kualitatif dalam kajian tradisi lisan. Hasil penelitiannya, yaitu (1) struktur tradisi nyalin yang mencakup tahapan tradisi nyalin, tatahar ngawengku gempungan, kukumpul, majang, jeung riungan, ngukusan, sanduk-sanduk, mitembeyan mipit paré, dan ngaarwahan. Unsur-unsur tradisi nyalin mencakup nama kegiatan, pelaku kegiatan, barang-barang dalam kegiatan, makanan dalam kegiatan, gerakan, tempat berlangsungnya kegiatan, dan waktu berlangsungnya. Teks dalam tradisi nyalin adalah kapamalian, dongeng, mantra, diksi dan ungkapan. Fungsi tradisi nyalin sebagai (1) wujud rasa sukur pada Tuhan atas hasil panen yang didapat, (2) ciri kelisanan dalam tradisi nyalin, yaitu pemikiran lisan, ekspresi lisan, dan naratif lisan, 3) nilai etnopedagogik dalam tradisi nyalin, yaitu (1) pandangan hidup manusia dengan dirinya, (2) pandangan hidup manusia dalam lingkungan masyarakat, (3) pandangan hidup manusia dengan alam, (4) pandangan hidup manusa dengan Tuhan, (5) manusia dalam mengejar kemajuan lahir dan kebahagiaan batin. Kesimpulan dari penelitian ini, setelah diteliti secara struktur dan etnopedagogik memiliki nilai-niali luhur yang sudah ada di masyarakat sekaligus bisa dimanfaatkan sebagai teladan dalam bidang pendidikan formal dan kehidupan masyarakat umum.AbstractThe background of this research is Nyalin tradition that has begun to be abandoned by the society and the values in Nyalin traditions that have not been revealed yet. The purpose of this study is to describe (1) the structure (text and co-text) and the function (context) of the nyalin tradition in the Sundanese life, (2) the visible oral features of the tradition in the Sundanese life, (3) the ethnopedagogic value in Nyalin tradition in the Sundanese society’s life. The research method used is a qualitative paradigm in the study of oral tradition. The results of his research are the structure of nyalin tradition includes its stages i.e. tatahar ngawengku gempungan, kukumpul, majang, riungan, ngukusan, sanduk-sanduk, mitembeyan mipit paré, and ngaarwahan. Elements of Nyalin tradition include the name of the activity, the performer, the goods, the food, the movement, the place, and the time it takes place. The texts in Nyalin tradition are kapamalian, dongeng, mantra, diction and idiom. The functions of Nyalin tradition are (1) a form of gratefulness to God over the results of harvesting, (2) the verbal characteristic of Nyalin tradition i.e.oral thought, oral expression, and oral narrative, 3) ethnopedagogic values in Nyalin tradition i.e.(1) the perspective of human life with themselves (2) the perspective of human life in the society, (3) the perspective of human life with nature, (4) the perspective of human life with God, (5) the effort of human to reach physical and spiritual satisfaction. The conclusion of this study, after being structurally studied by using ethno pedagogic approach, Nyalin tradition has noble values that already exist in the community that can be used as an example in the field of formal education and public life.
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Mu'jizah, NFN, and NFN Purwaningsih. "MEMORI KOLEKTIF, REKONSTRUKSI, DAN REVITALISASI: STUDI KASUS WAYANG CECAK." Widyaparwa 48, no. 1 (June 30, 2020): 92–105. http://dx.doi.org/10.26499/wdprw.v48i1.486.
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Wayang Cecak is a Malay oral traditions which is almost critically extinc. This puppet remains only in the memories collective. The problem is how to preserve wayang cecak from extinction? The aim is to preserve the wayang's vitality from extinction. The method is done by reconstructing and revitalizing of wayang cecak becomes a living tradition. This qualitative research used an oral literary approach with primary sources of wayang cecak with text and context analysis. The method used literature study and field study technic observations were carried out with in-depth interviews with traditional artists, the representative community, and stakeholders. According to the eye-witnesses, wayang cecak has its unique structures. Reconstruction of wayang cecak involved the researcher, village leader, and traditional artists. Revitalization were carried out by performing wayang cecak in the community. This revitalization has a positive impact the wayang cecak increase their vitality.Wayang cecak merupakan sastra lisan Melayu yang hampir punah dan hanya hidup dalam ingatan ma-syarakat. Permasalahan penelitian ini ialah bagaimana cara melindungi wayang cecak dari kepunahan? Penelitian ini bertujuan untuk melindungi dan meningkatkan daya hidup wayang itu dari kepunahan. Caranya dengan merekonstruksi dan merevitalisasinya sehingga wayang itu menjadi sebuah tradisi yang hidup kembali. Penelitian kualitatif ini menggunakan pendekatan sastra lisan dengan analisis teks dan konteks. Sumber data berupa data primer wayang cecak. Metode yang digunakan yakni studi pus-taka dan studi lapangan dengan teknik observasi melalui wawancara mendalam dengan seniman pelaku tradisi, tetua adat, dan para pengambil kebijakan. Dari hasil penelitian diketahui bahwa pewaris aktif sudah tidak ada. Pertunjukan wayang cecak mempunyai struktur yang khas dalam pertun-jukannya. Rekonstruksi pertunjukan wayang cecak dilakukan bersama peneliti, tetua adat, dan seniman pemilik tradisi di Pulau Penyengat. Dari rekonstruksi dilakukan revitalisasi dengan mempertunjukkan wayang cecak dalam masyarakatnya. Revitalisasi ini berdampak positif, yakni meningkatnya daya hi-dup wayang cecak.
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Amaruli, Rabith Jihan. "Understanding Figure of Sunan Kudus as the Internalization of Gusjigang to Develop Entrepreneurship in the Global Competition." Indonesian Historical Studies 1, no. 2 (December 18, 2017): 154. http://dx.doi.org/10.14710/ihis.v1i2.1916.
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This article discusses the Gusjigang, cultural values of Kudus people through the understanding figure of Sunan Kudus, the founder of the city. The acronym of Gusjigang is derived from Javanese language, Gus-Ji-Gang, means Bagus (good, capable, or something related to goodness), Ngaji (learning the Qur’an or learn about anything in life), and Dagang (commerce, trade, or everything related to the spirit of business and entrepreneurship). Based on the oral tradition of Kudus people, “already” believed that Gusjigang could not be separated from the figure of Sunan Kudus and the history of the city.
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Zulhandayani, Fitri, Elly Prihastuti Wuriyani, and Rosmawaty Harahap. "Nilai sosial-religius pada tradisi pantang tanah dan monjojak tanah." Jurnal Penelitian Humaniora 27, no. 1 (September 9, 2022): 31–40. http://dx.doi.org/10.21831/hum.v27i1.50071.
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Tujuan penelitian ini untuk menjelaskan nilai sosial-religius terhadap kajian tradisi lisan yang dimiliki oleh masyarakat Suku Rao, tradisi tersebut adalah “pantang tanah” dan “monjojak tanah”. Metodologi yang digunakan yaitu pendekatan kualitatif deskriptif dengan melakukan studi pustaka dan metode analisis data menggunakan metode analisis isi. Berdasarkan penelitian yang sudah dilakukan maka dapat ditarik sebuah kesimpulan bahwa masyarakat Suku Rao pada sebuah tradisi pantang tanah dan monjojak tanah hingga saat ini masih dipercaya mempunyai manfaat serta dipercayakan membawa berkah, keselamatan bahkan menghindari anak dari marabahaya, seperti sakit perut, lumpuh, bisu, cacat mental dan lain sebagainya. Niali social religious menitikberatkan pada rasa penghormatan kepada orang lain. Tradisi pantang tanah mendeskripsikan masyarakat setempat menghormati petuah-petuah dari orang tua suku Rao. Sama halnya dengan tradisi upacara monjojak tanah dimana prosesi upacara itu sendiri memiliki nilai sosial-religius dari segi menghormati lelur, mencintai masyarakat bahkan bergotong-royong membantu segala persiapan prosesi upacara monjojak tanah itu sendiri.Social-religious value in the tradition of pantang tanah and monjojak tanahThis study was aimed at explaining the socio-religious value of oral traditions owned by the Rao people, these traditions are "pantang tanah" and "monjojak tanah". The methodology used was descriptive qualitative approach by conducting library research and data analysis method using content analysis method. Based on results show that the Rao Tribe community in a tradition of pantang tanah and monjojak tanah is still believed to have benefits and is entrusted with bringing blessings, safety and even avoiding children from harm, such as stomach pain, paralysis, muteness, disability. mentally and so on. Social religious values focus on respect for others. The tradition of pantang tanah describes the local people respecting the advice of their parents from the Rao tribe. It is the same with the tradition of the monjojak tanah ceremony where the ceremonial procession itself has a socio-religious value in terms of respecting ancestors, loving the community, and even working together to help in all the preparations for the procession of monjojak tanah ceremony itself.
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Fage, J. D. "Umar's Jihād - The Holy War of Umar Tal: the Western Sudan in the mid-Nineteenth Century. By David Robinson. Oxford: Clarendon Press, 1985. Pp. xv + 434. £32.50. - The Islamic Regime of Fuuta Tooro: an Anthology of Oral Tradition Transcribed in Pulaar and Translated into English. By Moustapha Kane and David Robinson, with David Dwyer and Sonja Fagerberg. East Lansing: African Studies Center, Michigan State University, 1984. Pp. ix + 177. $14.95." Journal of African History 27, no. 3 (November 1986): 570–73. http://dx.doi.org/10.1017/s0021853700023434.
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Dalimunthe, Derhana Bulan. "AL-QUR’AN DAN FENOMENA SALAH TULIS (Studi atas al-Qur’an dalam Tradisi Lisan dan Tulisan)." QOF 3, no. 1 (June 15, 2019): 29–39. http://dx.doi.org/10.30762/qof.v3i1.1137.
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Abstrak
Tulisan ini bertujuan untuk melihat bagaimana fenomena salah tulis al-Qur’an dalam dunia Muslim itu terjadi. Disadari atau tidak, sebagian umat Muslim sering salah dalam menuliskan ayat al-Qur’an meski ia menghafalnya. Berdasarkan analisis sejarah, fenomena yang seperti ini sangat mungkin terjadi. Fenomena salah tulis al-Qur’an terbentuk adalah karena dominannya pentransmisian al-Qur’an secara lisan, bukan tulisan. Petransmisian ini dilakukan sejak masa Nabi sampai sekarang. Meski al-Qur’an sudah berada dalam tradisi tulis, namun sejatinya tradisi tulis tersebut hanya untuk memperkuat kelisanan al-Qur’an. Kemudian seberapa besar kesadaran masyarakat akan tradisi lisan dan tulisan juga turut mempengaruhinya. Bagi mereka yang hanya memiliki kesadaran, lisan salah tulis adalah hal yang lumrah. Namun, bagi mereka yang memiliki kesadaran tulisan, salah tulis adalah hal yang tabu. Dalam masyarakat Muslim sendiri justru kesadaran tulis belum mendominasi dalam diri masyarakatnya secara penuh.
Abstract
This paper aims to see how the phenomenon of mistakenly written of the Qur'an in the Muslim world took place. Realized or not, some Muslims are often wrong in writing verses of the Qur'an even though he memorized it. Based on historical analysis, this phenomenon is very likely to occur. The phenomenon of mistakenly written of the Qur'an was formed because of the dominance of transmitting the Qur'an orally, not writing. This transmission has been carried out since the time of the Prophet until now. Although the Qur'an is already in the tradition of writing, but true writing tradition is only to strengthen the allegiance of the Qur'an. Then how much public awareness of oral and written traditions also influenced him. For those who have only consciousness, written oral misconduct is commonplace. However, for those who have written consciousness, mis-writing is taboo. In the Muslim community itself the written consciousness has not yet dominated in its society in full.
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Christianto, Wisma Nugraha, and Rudy Wiratama. "Cerita “Sunan Têmbayat” sebagai Sumber Penggubahan Motif Batik Ciri Khas Desa Jarum di Kecamatan Bayat, Kabupaten Klaten." Bakti Budaya 3, no. 1 (April 20, 2020): 72. http://dx.doi.org/10.22146/bb.55503.
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AbstractTěmbayat, or well-known as Bayat in Klaten Regency is a region which has a rich tradition, religious and historical value according to Javanese perspective. One of its main factors is the presence of the saint Sunan Těmbayat’s graveyard site and some other shrines, supported by some folktales which have flourished there for generations. Bayat’s geographical condition which lies on the karst land on the foot of Sewu Mountain can’t make its society depend on agricultural sectors, so Bayat people nowadays are much known as entrepreneurs and craftsmen such as batik home industry. This article will show the results of “Pengabdian Kepada Masyarakat” (Social Responsibility Program) of Javanese Program of Language and Literature Department in Faculty of Cultural Sciences, Gadjah Mada University, which assisted the villagers of Jarum, Bayat county, Klaten Regency as one of prominent batik industrial centers. The main output of this program is to compose a new traditional-based batik pattern related with stories about Sunan Těmbayat or Ki Agěng Pandhanaran as a local specialty through textual and contextual approaches on both written and oral literary sources.-----------AbstrakWilayah Těmbayat atau yang lebih dikenal sebagai kecamatan Bayat di Kabupaten Klaten merupakan sebuah daerah yang kental dengan nilai tradisi, sejarah, dan religi di mata orang Jawa. Salah satu faktor pendukung dari fenomena ini adalah keberadaan situs sejarah makam Sunan Těmbayat dan beberapa petilasan lainnya di daerah ini, yang didukung dengan berbagai folklor yang meliputinya. Kondisi alam wilayah Bayat yang terdiri atas tanah kapur di kaki Pegunungan Sewu menjadikan masyarakatnya tidak dapat menggantungkan diri dari sektor pertanian sehingga orang-orang Bayat identik dengan kaum pedagang dan perajin, yang salah satunya dalam bidang industri batik yang kini bergerak menuju skala nasional. Artikel ini menguraikan hasil-hasil kegiatan Pengabdian Kepada Masyarakat Program Studi Sastra Jawa, Departemen Bahasa dan Sastra, Fakultas Ilmu Budaya, Universitas Gadjah Mada yang berbentuk pendampingan terhadap masyarakat Desa Jarum, Kecamatan Bayat, Kabupaten Klaten sebagai salah satu sentra industri batik yang menonjol. Luaran utama dari kegiatan ini adalah terciptanya sebuah pola batik bercorak tradisi terkait dengan cerita “Sunan Těmbayat” atau “Ki Agěng Pandanaran” sebagai ciri khas setempat melalui pendekatan tekstual dan kontekstual terhadap sumber-sumber kesusastraan tertulis maupun lisan.
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Sadah, Khozinatus, Achmad Haldani D, and Agus Sachari. "KANDUNGAN NILAI AJARAN “MEMANGUN RESEP TIYASING SASAMA” PADA RAGAM HIAS GERBANG KOMPLEKS MAKAM SUNAN DRAJAT." JURNAL ISLAM NUSANTARA 2, no. 2 (November 20, 2018): 162. http://dx.doi.org/10.33852/jurnalin.v2i2.91.
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Sunan Drajat is one of the spreaders of Islam in the northern coast of Java island in the XV - XVI century by utilizing local culture as a medium of da’wah, one of which is in the form of religious symbols contained in decoration. At present, the tomb complex of Sunan Drajat is a religious tourist destination in Lamongan that can increase regional income, with visitors reaching 440 thousand people, in 2016. This study used a qualitative approach with aesthetic analysis, the morphology of Thomas Munro, aesthetic studies of Islam by Al Faruqi, and its meaning was carried out synchronously based on local oral traditions. The results showed that the decoration contained the meaning of Sunan Drajat's teachings and thoughts, namely memangun resep tyasing sasomo (we always make others happy), while the morphology consisted of lines, dots, expressions that formed a pavilion, mountains and tree of life. Aesthetic is achieved by a symmetrical arrangement with a pinch and focus in the center. Thus, the decoration at the main gate of the tomb complex of Sunan Drajat includes the media preaching the teachings of Sunan Drajat
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Austen, Ralph A., and Jan Jansen. "History, Oral Transmission and Structure in Ibn Khaldun's Chronology of Mali Rulers." History in Africa 23 (January 1996): 17–28. http://dx.doi.org/10.2307/3171932.
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The early history of the Mali empire is known to us from two sources: Mande oral literature (epic and praise poetry) recorded over the last 100 years and Ibn Khaldun's Kitab al-ʿIbar (Book of Exemplars) written in the late four-teenth century. The list of Mali kings presented by Ibn Khaldun is precise, detailed, entirely plausible, and recorded not too long after the events it purports to describe. For scholars attempting to reconstruct an account of this West African empire, no other medieval Arab chronicler or, indeed, any Mande oral traditions provide comparable information for its formative period.There is, however, reason to question the historical reliability of Ibn Khaldun's account precisely on the grounds of its narrative richness. When read in relation to the general model of political development and decay which Ibn Khaldun worked out in the more theoretical Muqaddimah (“Prolegomena”) of Kitab al-ʿIbar, as well as the larger context of the work in which it is imbedded, the Mali kinglist takes on some characteristics of an instructive illustration rather than a fully empirical account of the past. Indeed Ibn Khaldun himself, in his contemplation of the basis for asabiyah (group solidarity) among bedouin peoples, cautions us against literal interpretation of genealogical accounts:For a pedigree is something imaginary and devoid of reality. Its usefulness consists only in the resulting connection and close contact.Ibn Khaldun is certainly not as ideologically engaged in constructing the royal genealogy of Mali as a bedouin spokesman might be in reciting the list of his own ancestors. Nevertheless, this great Arab thinker has something at stake in this story which needs to be given serious attention by all scholars concerned with either the events of the medieval western Sudan or the process by which they have been incorporated into more recent narratives.
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Uniawati, Uniawati. "TAKHAYUL SEPUTAR KEHAMILAN DAN KELAHIRAN DALAM PANDANGAN ORANG LABUAN BAJO: TINJAUAN ANTROPOLOGI SASTRA." Patanjala : Jurnal Penelitian Sejarah dan Budaya 4, no. 1 (March 1, 2012): 1. http://dx.doi.org/10.30959/patanjala.v4i1.120.
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AbstrakPenelitian ini dilandasi oleh pemikiran bahwa takhayul merupakan salah satu bentuk tradisi lisan yang sulit dipisahkan dari kehidupan masyarakat, baik masyarakat tradisional maupun modern. Salah satu kelompok masyarakat yang hingga kini masih kuat terpengaruh dengan pola pemikiran lama adalah kelompok masyarakat Labuan Bajo. Masyarakat Labuan Bajo adalah salah satu kelompok masyarakat tradisional yang di dalamnya subur dengan kepercayaan yang bersifat takhayul. Penelitian ini bertujuan untuk menjawab dua permasalahan, yaitu mengungkapkan bentuk dan isi takhayul yang terdapat di lingkungan masyarakat Labuan Bajo serta mendeskripsikan aspek-aspek budaya masyarakat tersebut berdasarkan takhayul yang terdapat di lingkungan mereka. Untuk menjawab kedua permasalah tersebut, digunakan pendekatan Antropologi Sastra. Data yang dianalisis dalam penelitian ini adalah data yang diperoleh secara lisan di lapangan berupa ungkapan tentang kepercayaan terhadap sesuatu yang bersifat takhayul. Hasil penelitian menunjukkan bahwa orang Labuan Bajo pada dasarnya masih mengakui keberadaan takhayul hingga sekarang, namun tingkat kepercayaannya sudah berkurang dibandingkan dengan kepercayaan yang dimiliki oleh para pendahulunya. Para pendahulu (nenek moyang) orang Labuan Bajo memandang takhayul sebagai suatu bentuk kepercayaan yang akan menimbulkan bahaya atau bencana apabila dilanggar, sedangkan orang Labuan Bajo sekarang sebagian besar memandang takhayul sebagai sarana menyampaikan pendidikan akhlak, etika, dan budi pekerti dalam lingkungannya agar masyarakat hidup lebih beradab dan berbudaya. Untuk itu, beberapa takhayul masih dipelihara dalam komunitas masyarakat tersebut. Abstract This research was based on the fact that superstitions are a kind of oral tradition that is inherent in the social life of a society, either in modern or traditional ones. The aims of the research are, firstly, to reveal forms and contents of superstitions that live among Labuan Bajo people and secondly, to describe cultural aspects of the people based on their superstitions. The author approaches the problems by using literary anthropology. The result shows that superstitions still exist among Labuan Bajo people but in a lower degree. Contrary to their ancestors who thought of superstitions as harmful if they were broken, today the Labuan Bajo people consider superstitions as a means to convey messages of morals and ethics to the young. Therefore, they tend to maintain some superstitions stories in the society.
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Priyanto, Priyanto. "SENI FOLKLOR WAYANG KULIT SEBAGAI ATRAKSI PARIWISATA BUDAYA." Media Bahasa, Sastra, dan Budaya Wahana 27, no. 2 (December 30, 2021): 584–89. http://dx.doi.org/10.33751/wahana.v27i2.4546.
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Abstract The art of wayang kulit is an example of a form of folklore. Puppets are images made of leather, wood, and other materials as a means of attraction. It is estimated that there are hundreds of puppets in Indonesia, but at this time more than half of them are no longer played and some are even extinct. The focus of this article is to understand wayang kulit as a part of oral folklore and art in Indonesia, to its development and potential as a tourist attraction. The research method is carried out through literature studies of journals and other sources. At first wayang functioned as a means of ritual (religion) and had a close relationship with traditional values, but nowadays wayang has changed its function into purely entertainment or spectacle attractions and tourist attractions for the community. This change in the function of wayang is an opportunity for the tourism sector to develop its diversity of attractions. Keywords: cultural tourism, folklore, wayang AbstrakSeni wayang kulit merupakan salah satu contoh dari bentuk folklor. Wayang merupakan gambar yang terbuat dari kulit, kayu, dan bahan lainnya sebagai sarana atraksi. Diperkirakan wayang yang terdapat di Indonesia jumlahnya mencapai ratusan, namun pada saat ini lebih dari setengahnya sudah tidak dimainkan lagi bahkan ada yang sudah punah. Fokus dari artikel ini adalah memahami wayang kulit sebagai salah satu folklor sebagian lisan dan kesenian di Indonesia, hingga perkembangan dan potensinya sebagai salah satu daya tarik atraksi pariwisata. Metode penelitian yang dilakukan melalui studi pustaka jurnal-jurnal dan sumber lainnya. Pada awalnya wayang berfungsi sebagai sarana ritual (religi) dan memiliki hubungan erat dengan nilai-nilai tradisi, namun saat kini wayang telah berubah fungsi menjadi murni atraksi hiburan atau tontonan dan atraksi wisata bagi masyarakat. Perubahan fungsi dari wayang inilah yang menjadi peluang bagi sektor pariwisata mengembangkan keberagaman atraksinya. Kata kunci: folklor, pariwisata budaya, wayang
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YUSIA, FRANK DAWAT, KAVITHA GANESAN, JANE WONG KON LING, and ANANTHA RAMAN GOVINDASAMY. "KOSA KATA ARKAIK DARI UYU’ NASO ANAK DI LONG PASIA: SATU KAJIAN KETERANCAMAN BAHASA LUNDAYEH." MANU Jurnal Pusat Penataran Ilmu dan Bahasa (PPIB) 33, no. 1 (June 28, 2022): 131–55. http://dx.doi.org/10.51200/manu.v33i1.3379.
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Uyu’ atau lagu mendodoi anak merupakan salah satu jenis tradisi lisan rakyat bagi masyarakat etnik Lundayeh. Isi kandungan uyu’ penuh dengan unsur nasihat, lambang sosiobudaya, nilai kepahlawanan dan falsafah. Namun, uyu’ mula dilupakan khasnya dalam kalangan generasi muda. Oleh itu, kajian ini dilakukan untuk menghidupkan semula tradisi lisan dengan membuat penelitian kepada kandunganya. Untuk kajian ini, pengkaji akan memfokuskan kepada kosa kata arkaik golongan kata kerja dari uyu’ naso anak di Long Pasia. Pengkaji telah menggunakan pendekatan dengan kajian kualitatif melalui kaedah kajian lapangan dan temu bual bagi menghasilkan dokumentasi kosa kata arkaik golongan kata kerja dari uyu’ naso anak melalui kajian kepada tiga generasi (datuk nenek, ibu bapa dan kanak-kanak). Seterusnya, data akan dianalisis menggunakan skala keterancaman bahasa UNESCO (2009), edisi yang menetapkan tahap bahaya sedikit berbeza daripada edisi sebelumnya. Terminologi baharu ini adalah berdasarkan rangka kerja Vitality dan Endangerment Bahasa UNESCO yang menetapkan enam darjah daya hidup atau bahaya berdasarkan sembilan faktor. Dapatan kajian mendapati bahawa generasi kanak-kanak kehilangan kosa kata paling tinggi, apabila menyatakan 10 daripada 27 kosa kata kerja adalah arkaik. Hal ini menunjukkan bahawa kanak-kanak sudah tidak menuturkan bahasa warisan di rumah. Seharusnya, uyu’ etnik Lundayeh mesti dipergiatkan kerana mengandungi pelbagai unsur bahasa, selain melambangkan sosiobudaya, falsafah dan nilai masyarakat. Langkah mengaplikasikannya adalah salah satu usaha untuk memperkasa dan melestarikan kosa kata bahasa yang hampir pupus agar terus diwarisi generasi ke generasi. “Uyu” or song lullaby is a type of folk oral tradition in theLundayeh ethnic community. The content of “uyu” is full of elements of advice, socio-cultural symbols, heroic values, and philosophy. However, “uyu” is gradually being forgotten, especially among the younger generation. Therefore, this study was conducted to revive the “uyu’ oral tradition by examining its content. In this study, the researchers focused on the archaic vocabulary of the verbs from “uyu’ naso anak” in Long Pasia. The researchers adopted a qualitative research using field research methods and interviews to produce archaic vocabulary documentation of verbs from “uyu’ naso anak” through a study of three generations (grandparents, parents and children). Next, the data were analyzed using the UNESCO language risk scale (2009), the edition of which sets the level of danger slightly different than the previous edition. This new phrasing depends on the UNESCO Language Vitality and Endangerment framework that sets six degrees of vitality or danger based on nine factors. The findings of the study found that the children (younger generation) has lost the highest vocabulary, when stating 10 out of 27 vocabularies were archaic. Thus, this indicates that the children no longer speak the heritage language at home. The Lundayeh ethnic “uyu” must be promoted because it contains various elements of language other than community values. One of the efforts to strengthen and preserve the vocabulary of a language that is almost extinct is through application to ensure the language continues to be inherited from generation to generation.
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Pujiastuti, Indah. "PERIBAHASA BAHASA REJANG." GENTA BAHTERA: Jurnal Ilmiah Kebahasaan dan Kesastraan 3, no. 2 (December 1, 2017): 235–47. http://dx.doi.org/10.47269/gb.v3i2.18.
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AbstrakPeribahasa merupakan ungkapan tradisional yang menjadi bagian dari sastra lisan. Di Masyarakat Rejang, peribahasa tersebut dimunculkan secara lisan di acara adat seperti pernikahan dan dimunculkan dalam peraturan adat Rejang. Penelitian ini bertujuan untuk mendeskripsikan peribahasa dari Msayarakat Rejang khususnya masyarakat Kabupaten Rejang Lebong. Peribahasa tersebut dideskripsikan dari aturan adat yang sudah direkam dalam bentuk tulis yaitu Kelpeak Ukum Adat (Hukum Adat Rejang). Penelitian ini juga untuk mengetahui fungsi dari peribahasa tersebut. Penelitian ini menggunakan pendekatan kualitatif dengan metode deskriptif yang bersumber dari hukum adat Rejang yaitu Kelpeak Ukum Adat Ngen Riyan Ca’o Kutei Jang yang memuat tentang tata cara bermasyarakat, hak dan kewajiban masyarakat, adat pernikahan, warisan, tarian, kepemimpinan, busana, bahasa, dan tulisan. Penelitian ini menitikberatkan pada analisis dokumen. Hasil yang didapatkan, bahwa 29 peribahasa yang ditemukan dalam hukum adat tersebut membahas tentang tatanan hidup masyarakat Rejang. Peribahasa tersebut berfungsi sebagai nasihat, larangan, teguran, pengajaran, gambaran tatanan sosial bermasyarakat. Kata Kunci: Peribahasa, Suku Rejang, Hukum Adat AbstractProverbs are traditional expressions that are part of oral literature. In Rejang Community, the proverb was raised orally in traditional events such as weddings and raised in the Rejang customary law. This study aims to describe the proverbs of Msayarakat Rejang, especially the people of Rejang Lebong Regency. The proverb is described from customary rules that have been recorded in written form of Kelpeak Ukum Adat (Custom Rejang Law). This research is also to know the function of the proverb. This research used qualitative approach with descriptive method that comed from customary law of Rejang namely Kelpeak Ukum Adat Ngen Riyan Ca’o Kutei Jang which contains about social, community and rights, customs, and writing. This study focused on content analysis. The results obtained, that the 29 proverbs found in the customary law is about the life order of the Rejang community. These proverbs serve as advice, prohibitions, admonitions, teachings, images of the social fabric of society. Keywords: Proverb, Rejang Community, Customary Law
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Djindan, Nabillah, and Multamia RMT Lauder. "TOPONIMI GUNUNG SEMERU." JURNAL PESONA 6, no. 2 (April 8, 2021): 121–33. http://dx.doi.org/10.52657/jp.v6i2.1372.
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AbstrakToponimi adalah ilmu yang mempunyai obyek studi tentang penamaan rupabumi. Unsur rupabumi yang menjadi perhatian dalam penelitian ini adalah Gunung Semeru (3.676 mdpl). Data diperoleh berdasarkan pemetaan ekspedisi sejak abad ke-19 untuk memperhatikan perubahan nama gunung, perkamusan untuk menelusuri makna nama gunung, dan data pendukung lain seperti tradisi lisan maupun sejarahHasil penelitian menunjukkan bahwa toponim Semeru sudah ada sejak abad ke-19 dalam peta ekspedisi Belanda. Pada temuan selanjutnya bahwa toponim Semeru pada proses semiosis pertama menandakan konsep budaya yang tertanam dalam pikiran masyarakat bahwa Gunung Semeru merupakan ancaman, proses semiosis kedua menandakan konsep budaya yang menamakan dataran tinggi dengan bahasa Jawa berdasarkan bentuknya, yaitu Gumuk, Redi, dan Wukir. Proses semiosis tersebut diturunkan lagi ke dalam dua interpretasi, yakni toponim Semeru yang berkaitan dengan agama.Kata Kunci: etimologi, semeru, semiosis, toponimi AbstractToponymy is the science that has the object of study about topographical naming. The topographical element of concern in this study is Mount Semeru (3,676 masl). Data is obtained based on expedition mapping since the 19th century to pay attention to changes in mountain names, forecasting to trace the meaning of mountain names, and other supporting data such as oral traditions and history. The results showed that Semeru toponym had been around since the 19th century on a map of the Dutch expedition. In subsequent findings that Semeru toponym in the first semiosis process signifies a cultural concept embedded in the mind of the community that Mount Semeru is a threat, the second semiosis process signifies a cultural concept that calls the plateau with Javanese based on its form, Gumuk, Redi, and Wukir. The semiosis process is reduced again into two interpretations, namely Semeru toponym which is related to religion.Keywords: etymology, semeru, semiosis, toponymy
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Chandra, Robby Igusti. "Peran Roh Kudus yang Kurang Dikenali: Studi Kasus Dua Narasi dalam Kisah Para Rasul 8." JURNAL TEOLOGI GRACIA DEO 4, no. 1 (January 22, 2022): 51–65. http://dx.doi.org/10.46929/graciadeo.v4i1.103.
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Many studies on the Book of Acts chapter 8 focus on two kinds of baptism, or the Samaritans as the receivers of the Gospel. Further, some works even point out that the text is a part of oral tradition concerning the role of the Apostle Philips. This study explores the message of Acts 8 mainly through the relation between the two narratives in it, and with the whole message of the Book of Acts mainly chapter 1, 2, and 10. By using narrative analysis, the result shows that Act 8 actually teaches that, the role of the Holy Spirit to reconcile and unite the believers who have different identities although they have been mentally separated for centuries. The fact that, 300 years later, the residu of the conflict have resurrected and many Samaritans were killed shows that there is an unfinished task in Christianity, that is to be more sensitive to the Holy Spirit’s role and intention to make them experiencing conflict resolution and new social relation.AbstrakBerbagai penafsir umumnya meneliti Kisah Rasul 8 dengan menyoroti adanya dua jenis baptisan, atau kekhasan orang Samaria sebagai penerima Injil dan orang yang dibaptis, bahkan, ada yang menunjukkan teks ini sebagai bagian tradisi lisan mengenai peran Filipus. Tulisan ini menelusuri pesan Kisah Rasul 8 dengan mengkaji hubungan antara dua narasi di dalamnya, juga hubungannya dengan bagian lain dari Kisah Rasul khususnya, pasal 1, 2, dan 10. Hasilnya menunjukkan bahwa, bila dilihat dari kaitan dengan keseluruhan pesan Kisah Rasul, maka inti Kisah Rasul 8 sebenarnya mengajarkan peran Roh Kudus untuk menolong orang-orang percaya yang berbeda identitas dalam menjalani penyatuan dan rekonsiliasi walau secara mental mereka sudah terpisah selama beberapa generasi. Bahwa, 300 tahun kemudian residu konflik tersebut muncul kembali dalam kekristenan sehingga antara lain membuat orang Samaria ditumpas menunjukkan adanya pekerjaan rumah yang belum selesai di dalam hidup Kekristenan yaitu, perlunya peningkatan pemahaman dan kepekaan akan peran Roh Kudus sebagai pendamai dan pembentuk relasi sosial yang baru dalam situasi pemisahan dan konflik antar orang-orang percaya.
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Gabani, Wisam. "Role of Oral Health Directorate-Ministry of Health-Khartoum State-Sudan during COVID-19 Pandemic-May-2020." Open Access Journal of Dental Sciences 5, no. 4 (2020). http://dx.doi.org/10.23880/oajds-16000277.
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The outbreak of COVID19 started from Wuhan, China, last December 2019 and have become a major challenging public health problem not only China but also all the countries around the world. On January 30, 2020, the World Health Organization announced that this outbreak had constituted a public health emergency of international concern. Our traditions in Sudan have contributed a lot to the spread of the virus. The social life of our people is so much connected and there are some practices that they need to drop. The health system in Sudan is suffering a lot of problems makes it difficult to contain the situation easily. The Oral Health Directorate plays a major and leading role in reducing the pain and suffering of the patients complaining from oral and dental problems in respect to the current situation of the pandemic.
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Elgamri, Alya Isam, Azza Tagelsir Ahmed, Omer Elfatih Haj-Siddig, and Judith R. Chin. "Infant oral mutilation (IOM) related to traditional practices among inner city pre-school children in Sudan." African Health Sciences 18, no. 2 (June 22, 2018). http://dx.doi.org/10.4314/ahs.v18i2.21.
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Anwar, Khairil. "ORAL TRADITION (LITERATURE): CONSERVATION OF ECOLOGY AND PROMOTION OF TOURISM DESTINATION." Magistra Andalusia: Jurnal Ilmu Sastra 1, no. 1 (July 23, 2019). http://dx.doi.org/10.25077/majis.1.1.3.2019.
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Kajian ini membahas tentang peran strategis tradisi (sastra) lisan sebagai pelestari ekologi sekaligus promosi destinasi wisata tempatan. Tradisi (sastra) lisan banyak jenisnya, namun pada intinya merupakan kebiasaan yang diteruskan secara lisan dari satu generasi ke generasi berikutnya. Saat ini tradisi lisan dianggap sebagai cerita atau legenda belaka yang berisi mitos tentang suatu tempat yang tidak dapat dibuktikan kebenarannya, misalnya. Akan tetapi tanpa disadari oleh masyarakat pendukungnya, tradisi lisan itu telah memberikan legitimasi pelestarian ekologis dan destinasi wisata pada lingkungannya. Pembahasan ini menggunakan perspektif materialisme budaya dengan ontologi tradisi atau cerita lisan yang terdapat di berbagai daerah di Indonesia, khususnya Sumatera Barat. Berdasarkan analisis teks dan konteks cerita tersebut ditemukan bahwa dibalik cerita yang sudah mentradisi itu terdapat fakta materil lokasi tumbuhnya yang tidak dipahami oleh masyarakatnya. Bukan mitos itu yang dijadikan misi penggubah cerita, melainkan upaya mempertahankan eksistensi ekologi lingkungan tempatan. Seiring dengan perkembangan nalar dan kebutuhan manusia menumbuhkan keingintahuan. Untuk membuktikan kebenaran cerita tradisi tersebut mereka berkunjung sekaligus rekreasi di lokasi yang dikisahkan dalam cerita. Secara lisan atau melalui kemajuan teknologi tradisi lisan itu diekspos di dunia maya sehingga tersebar informasi tentang keunikan lokasi tersebut. Hal itu menyebabkan banyak orang berkunjung, maka berkembanglah lokasi itu menjadi destinasi wisata. Dengan demikian, tradisi lisan bermanfaat untuk keberlanjutan bumi dan manusia.
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Bello, Abubakar, Sirajo Jamaladdeen, Muhammad T. Elder, Samaila S. Yaradua, Sulaiman S. Kankara, Nasiru H. Wagini, Charles H. Stirton, and Muthama Muasya. "Threatened medicinal and economic plants of the Sudan Savanna in Katsina State, northwestern Nigeria." Bothalia 49, no. 1 (April 4, 2019). http://dx.doi.org/10.4102/abc.v49i1.2325.
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Background: The loss of biodiversity in Nigeria is escalating alarmingly. However, there is generally a paucity of information as to what taxa are endangered because of a dearth of functioning conservation agencies in Nigeria.Objectives: The aim of this research is to record the endangered medicinal and other economic plant species in the Sudan Savanna vegetation in Katsina and to provide an assessment of the various threats faced by these plants.Method: Medicinal plants were identified through oral interviews with traditional medical practitioners within the study area. Conservation statuses were assessed using a bespoke data collection and assessment form; the data were then evaluated using the International Union for the Conservation of Nature Red List categories and criteria.Results: A total of 169 species belonging to 62 families were recorded. Of these, 43 taxa were reported to be used for ethnomedicinal practices. It was found that more than half (108) of the 169 species were threatened with extinction and one taxon (Xeroderris stuhlmannii [Taub.] Mendonca Sousa) qualifies as being Extinct locally. Threats recorded include overexploitation (24%), agriculture (15%), deforestation and desertification (12% each), invasive plants (11%), urban residential development (7%) and erosion (6%).Conclusion: Most of the plants are already under threat and require urgent conservation measures. The data point to the critical need for further research into conservation strategies and a more sustainable use of threatened plants. We recommend that the Nigerian government should establish a national Red List agency and ensure effective protected area management and community-based natural resources management.
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Asi, Yulinda Megah Eka. "TRADISI LISAN SANSANA PADA MASYARAKAT DAYAK NGAJU DI DESA PULAU KALADAN KECAMATAN MANTANGAI KABUPATEN KAPUAS." Jurnal Socius 5, no. 2 (October 10, 2016). http://dx.doi.org/10.20527/jurnalsocius.v5i2.3338.
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The aim is to know how the Sansana oral tradition the Ngaju Dayak community in the village of Kaladan Island in the current era. This study used a qualitative method that aims to obtain more complete data, more depth, so that the research objectives can be achieved. The results showed that (1) sansana itself is still held in the village of Island Kaladan until now is because the local communities still carry the tradition that has been known since the first (Tradition Patriarchs), and plenty of things to dipersiapan before starting a tradition sansana (2) In the exercise of sansana materials such as capacity fresh, incense, perapen, pedududkan, sangkai kambang, and laluh or lilis should be prepared before starting sansana because these materials contain a meaning of its own in the implementation sansana (3) Sansanan an oral literature handed down by ancestors and must be maintained by the younger generation in order to stay alive in local communities by way of oral tradition sansana continue to perform in any event give the name of the child, established the pillar of the house, as well as at the time of marriage indigenous Dayak Ngaju. The significance of the event for the people in the village sansana Kaladan Island is to motivate the young people and the audience in order to have a passion in life so as to obtain the blessing of God.Keywords: Sansana Oral tradition, Dayak Ngaju Tujuan Penelitian ingin mengetahui bagaimana tradisi lisan sansana pada masyarakat Dayak Ngaju di Desa Pulau Kaladan pada era saat ini. Penelitian ini menggunakan metode kualitatif yang bertujuan untuk mendapatkan data yang lebih lengkap, lebih mendalam, sehinga tujuan penelitian dapat tercapai. Hasil penelitian menunjukkan bahwa (1) sansana sendiri masih tetap dilaksanakan di Desa Pulau Kaladan sampai saat ini di karenakan masyarakat setempat masih melaksanakan tradisi yang sudah dikenal sejak dulu (Tradisi Leluhur) dan banyak hal yang harus dipersiapan sebelum memulai tradisi sansana (2) Dalam pelaksanaan sansana bahan-bahan seperti tampung tawar, kemenyan, perapen, pedududkan, sangkai kambang, dan laluh atau lilis harus dipersiapkan sebelum memulai sansana karena bahan-bahan tersebut mengandung maknanya tersendiri di dalam pelaksanaan sansana (3) Sansanan merupakan sastra lisan yang diwariskan oleh leluhur dan harus dijaga oleh generasi mudanya agar tetap hidup di kalangan masyarakat setempat dengan cara tetap melaksanakan tradisi lisan sansana di setiap acara memberikan nama pada anak, mendirikan tiang rumah, serta pada saat perkawinan adat Dayak Ngaju. Adapun makna dari acara sansana bagi masyarakat di Desa Pulau Kaladan adalah untuk memotivasi para anak muda dan para pendengar agar memiliki semangat dalam menjalani kehidupan dan memperoleh restu dari Tuhan.Kata Kunci :Tradisi lisan Sansana, Dayak Ngaju
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Zahari, Musril. "KABA: CERITA KLASIK YANG MENGANDUNG KEKELIRUAN DENGAN TOLOK UKUR ABS-SBK." Jurnal Pendidikan Bahasa dan Sastra 12, no. 1 (August 26, 2016). http://dx.doi.org/10.17509/bs_jpbsp.v12i1.3612.
Full textAbstract:
Abstrak Kaba: Cerita Klasik Yang Mengandung Kekeliruan dengan Tolok Ukur ABS-SBK. Kajian ini menyajikan Kaba, sebuah cerita rakyat di masyarakat Minangkabau yang sudah ditulis dalam bentuk buku. Kaba biasanya disampaikan oleh seorang pencerita dengan diiringi musik sebagai pengantar. Banyak cerita kaba yang masih diakui dan dikenal keberadaannya di masyarakat Minangkabau, namun dalam kajian ini hanya disajikan dua cerita kaba: (1) Magek Manandin dan (2) Anggun Nan Tongga. Latar kedua cerita tersebut berisi larangan perjudian dengan mengikuti ketentuan ajaran Islam. Dalam Anggun Nan Tongga dikisahkan tentang syirik (menyekutukan Allah) yang dikecam dalam Islam. Kisah ini tidak dikenal baik karena bertentangan dengan filsafat hidup masyarakat Minangkabau: adat atau tradisi berdasarkan hukum Islam, hukum Islam berdasarkan Al-Quran, Hukum Islam memandu adat atau tradisi. Filosofi ini menjadi kesepakatan masyarakat Minangkabau dan dilarang diubah hingga kapan pun. Sayangnya, dalam kedua cerita Kaba ini, kisah tentang perjudian dan keyirikan dianggap sebagai sebuah kebenaran meskipun dalam beberapa ayat Al-Quran dijelaskan sebagai sebuah pelanggaran (penyimpangan). Kata Kunci: kaba, adat, syarak, Minangkabau, syirik, perjudian Abstract Kaba: Deviations of Oral Classic Story with ABS-SBK Rules. This study discusses kaba, the oral classic story in Minangkabau society that has been written as the book. The kaba is usually told by the story tellers accompanied by he music instruments. Many kabas exist in the Minangkabau community, but in this study I only discuss two kabas (1) Magek Manandin and (2) Anggun Nan Tongga. Based on both kabas, I found that the gambling forbidden by Islam as if allowable. Within Anggun Nan Tongga, there are many discourses which are syirik (do worship other than Allah) that is slammed by Islam. These discourses should have not existed because they oppose to the philosophy of life in Minangkabau: custom/tradition founded upon Islamic law, Islamic law is founded upon the Qur’an, Islamic law dictates customs/traditions. This philosophy as the agreement among Minangkabau people is forbidden to change forever. Ufortunately, in these two kabas, the discourses about the gambling and kesyirikan are regarded as if he truth even though so many verses in the Al-Quran explain about these deviations. Keywords: kaba, custom, syarak, Minangkabau, syirik, gambling
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Muddathir, Ali Mahmoud, Ebtihal Abdalla M. Mohieldin, and Tohru Mitsunaga. "In vitro activities of Acacia nilotica (L.) Delile bark fractions against Oral Bacteria, Glucosyltransferase and as antioxidant." BMC Complementary Medicine and Therapies 20, no. 1 (November 23, 2020). http://dx.doi.org/10.1186/s12906-020-03147-4.
Full textAbstract:
Abstract Background Dental caries and periodontal disease are the most common chronic infectious oral diseases in the world. Acacia nilotica was commonly known in Sudan as Garad or Sunt has a wide range of medicinal uses. In the present study, antibacterial activity of oral bacteria (Streptococcus sobrinus and Porphyromonas gingivalis), inhibitory activity against glucosyltransferase (GTF) enzyme and antioxidant activity were assayed for methanolic crude extract of A. nilotica bark and its fractions. Methods Methanoilc crude extract of A. nilotica bark was applied to a Sephadex LH-20 column and eluted with methanol, aqueous methanol, and finally aqueous acetone to obtain four fractions (Fr1- Fr4). Furthermore, the crude extract and fractions were subjected to analytical high performance liquid chromatography (HPLC). The crude extract and its fractions were assayed for antibacterial activity against S. sobrinus and P. gingivalis using a microplate dilution assay method to determine the minimum inhibitory concentration (MIC) and minimum bactericidal concentration (MBC), as well as GTF inhibition and antioxidant activity using ABTS radical scavenging method. Results Fractions (Fr1 and Fr2) exhibited MIC values of 0.3 mg/ml against the P. gingivalis. Additionally, Fr2 displayed MBC value of 1 mg/ml against two types of bacteria. Fr4 showed an especially potent GTF inhibitory activity with IC50 value of 3.9 μg/ml. Fr1 displayed the best antioxidant activity with IC50 value of 1.8 μg/ml. The main compound in Fr1 was identified as gallic acid, and Fr2 was mostly a mixture of gallic acid and methyl gallate. Conclusions The results obtained in this study provide some scientific rationale and justify the use of this plant for the treatment of dental diseases in traditional medicine. A. nilotica bark, besides their antibacterial potentiality and GTF inhibitory activity, it may be used as adjuvant antioxidants in mouthwashes. Further studies in the future are required to identify the rest of the active compounds.
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Nur Uyun, Fella Sufa Nimasnuning. "KEBERADAAN AJARAN BATHARA KATONG DI KALIWUNGU KENDAL." Sutasoma : Jurnal Sastra Jawa 6, no. 2 (December 3, 2018). http://dx.doi.org/10.15294/sutasoma.v6i2.29064.
Full textAbstract:
Bathara Katong merupakan salah satu leluhur yang menyiarkan agama Islam di Kaliwungu. Penghargaan Kaliwungu sebagai kota santri tidak terlepas dari peran penting Bathara Katong, warna masyarakat Kaliwungu yang religius hingga saat ini merupakan salah satu pengaruh ajaran Bathara Katong.
Data penelitian ini berupa ajaran Bathara Katong yaitu tradisi lisan dan tradisi bukan lisan. Sumber data penelitian ini adalah data dari informan yaitu juru kunci makam Sunan Katong di Kaliwungu, juru kunci tempat sembahyang Sunan Ampel (nama lain Sunan Katong) di Kendal kota, tokoh masyarakat Kaliwungu, tokoh masyarakat Kendal, dan masyarakat umum Kaliwungu. Pengumpulan data penelitian ini menggunakan teknik observasi, wawancara, dan dokumentasi. Kemudian data yang diperoleh dianalisis menggunakan metode analisis deskriptif kualitatif.
Hasil penelitian ini yaitu ajaran Bathara Katong di Kaliwungu ada yang masih rutin dijalankan, dan ada yang sudah jarang dilaksanakan, namun sebagian besar masyarakat Kaliwungu tidak mengetahui bahwa ajaran tersebut merupakan ajaran Bathara Katong.
Ajaran Bathara Katong di Kaliwungu penting untuk dilestarikan tidak hanya oleh masyarakat Kaliwungu namun juga oleh tokoh masyarakat, masyarakat Kaliwungu harus berani mengakui bahwa warna masyarakat Kaliwungu hingga saat ini merupakan hasil perjuangan leluhur seperti Bathara Katong.
Abstraks
Bathara Katong is one of the ancestors who broadcast Islam in Kaliwungu. The Kaliwungu award as a city of santri is inseparable from the important role of Bathara Katong, the color of the religious Kaliwungu community to date is one of the influences of the teachings of Bathara Katong. This research data is in the form of Bathara Katong teachings namely oral traditions and traditions rather than oral. The data sources of this research are data from informants namely the caretaker of the tomb of Sunan Katong in Kaliwungu, the caretaker of the prayer place of Sunan Ampel (another name is Sunan Katong) in Kendal city, Kaliwungu community leaders, Kendal community leaders, and the Kaliwungu general public. The data collection of this study uses observation, interview, and documentation techniques. Then the data obtained were analyzed using qualitative descriptive analysis method. The results of this study are the teachings of Bathara Katong in Kaliwungu which are still routinely carried out, and some are rarely implemented, but most of the Kaliwungu people do not know that the teachings are the teachings of Bathara Katong. The Bathara Katong teaching in Kaliwungu is important to be preserved not only by the Kaliwungu community but also by community leaders, the Kaliwungu community must dare to admit that the colors of the Kaliwungu community up to now are the result of ancestral struggles such as Bathara Katong.
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YUSIA, FRANK DAWAT. "KOSA KATA ARKAIK DARI UYU’ NASO ANAK DI LONG PASIA: SATU KAJIAN KETERANCAMAN BAHASA LUNDAYEH." MANU Jurnal Pusat Penataran Ilmu dan Bahasa (PPIB), June 28, 2022, 131–55. http://dx.doi.org/10.51200/manu.vi.3379.
Full textAbstract:
Uyu’ atau lagu mendodoi anak merupakan salah satu jenis tradisi lisan rakyat bagi masyarakat etnik Lundayeh. Isi kandungan uyu’ penuh dengan unsur nasihat, lambang sosiobudaya, nilai kepahlawanan dan falsafah. Namun, uyu’ mula dilupakan khasnya dalam kalangan generasi muda. Oleh itu, kajian ini dilakukan untuk menghidupkan semula tradisi lisan dengan membuat penelitian kepada kandunganya. Untuk kajian ini, pengkaji akan memfokuskan kepada kosa kata arkaik golongan kata kerja dari uyu’ naso anak di Long Pasia. Pengkaji telah menggunakan pendekatan dengan kajian kualitatif melalui kaedah kajian lapangan dan temu bual bagi menghasilkan dokumentasi kosa kata arkaik golongan kata kerja dari uyu’ naso anak melalui kajian kepada tiga generasi (datuk nenek, ibu bapa dan kanak-kanak). Seterusnya, data akan dianalisis menggunakan skala keterancaman bahasa UNESCO (2009), edisi yang menetapkan tahap bahaya sedikit berbeza daripada edisi sebelumnya. Terminologi baharu ini adalah berdasarkan rangka kerja Vitality dan Endangerment Bahasa UNESCO yang menetapkan enam darjah daya hidup atau bahaya berdasarkan sembilan faktor. Dapatan kajian mendapati bahawa generasi kanak-kanak kehilangan kosa kata paling tinggi, apabila menyatakan 10 daripada 27 kosa kata kerja adalah arkaik. Hal ini menunjukkan bahawa kanak-kanak sudah tidak menuturkan bahasa warisan di rumah. Seharusnya, uyu’ etnik Lundayeh mesti dipergiatkan kerana mengandungi pelbagai unsur bahasa, selain melambangkan sosiobudaya, falsafah dan nilai masyarakat. Langkah mengaplikasikannya adalah salah satu usaha untuk memperkasa dan melestarikan kosa kata bahasa yang hampir pupus agar terus diwarisi generasi ke generasi. “Uyu” or song lullaby is a type of folk oral tradition in theLundayeh ethnic community. The content of “uyu” is full of elements of advice, socio-cultural symbols, heroic values, and philosophy. However, “uyu” is gradually being forgotten, especially among the younger generation. Therefore, this study was conducted to revive the “uyu’ oral tradition by examining its content. In this study, the researchers focused on the archaic vocabulary of the verbs from “uyu’ naso anak” in Long Pasia. The researchers adopted a qualitative research using field research methods and interviews to produce archaic vocabulary documentation of verbs from “uyu’ naso anak” through a study of three generations (grandparents, parents and children). Next, the data were analyzed using the UNESCO language risk scale (2009), the edition of which sets the level of danger slightly different than the previous edition. This new phrasing depends on the UNESCO Language Vitality and Endangerment framework that sets six degrees of vitality or danger based on nine factors. The findings of the study found that the children (younger generation) has lost the highest vocabulary, when stating 10 out of 27 vocabularies were archaic. Thus, this indicates that the children no longer speak the heritage language at home. The Lundayeh ethnic “uyu” must be promoted because it contains various elements of language other than community values. One of the efforts to strengthen and preserve the vocabulary of a language that is almost extinct is through application to ensure the language continues to be inherited from generation to generation.
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Norvia, Norvia. "ANALISIS KONTEKS DAN WUJUD EKOLOGI DINDANG ANAK UNGGAT-UNGGAT APUNG ETNIK BANJAR KALIMANTAN SELATAN." Sirok Bastra 8, no. 2 (December 24, 2020). http://dx.doi.org/10.37671/sb.v8i2.196.
Full textAbstract:
Dindang (nyanyian atau lagu) Unggat-Unggat Apung etnik Banjar adalah dindang yang mengiringi sebuah permainan tradisional anak-anak yang berfungsi sebagai hiburan di waktu berkumpul orang tua dengan anak-anaknya di rumah. Sastra lisan khususnya dindang anak Unggat-Unggat Apung etnik Banjar merupakan dindang yang mulai kehilangan penuturnya. Hal ini disebabkan minimnya pelestarian dindang ini dalam bentuk dokumentasi tertulis, serta sudah tidak dikenalnya dindang ini di kalangan anak-anak etnik Banjar. Dindang sebagai salah satu bagian dari representasi kehidupan manusia seringkali memuat unsur budaya dan lingkungan manusia. Adanya penuangan unsur ekologi dalam sastra lisan khususnya dindang anak Unggat-Unggat Apung etnik Banjar semakin memperkuat adanya hubungan yang erat antara etnik Banjar dengan alam. Metode deskriptif kualitatif yang digunakan dalam penelitian ini akan memberikan gambaran dalam bentuk kata-kata dan gambar yang mengacu pada tujuan penelitian. Hasil penelitian menunjukkan bahwa dari 33 larik dindang anak Unggat-Unggat Apung etnik Banjar ditemukan unsur ekologi flora 3 kata, unsur ekologi fauna 4 kata, dan unsur ekologi budaya yang tergolong peralatan dan perlengkapan hidup etnik Banjar terdiri atas 4 kata. Kajian ekologi sastra dalam penelitian ini diterapkan sebagai upaya menggali hubungan antara sastra dan ekologi etnik Banjar sebagaimana tertuang dalam dindang anak Unggat-Unggat Apung etnik Banjar.Dindang (song) Unggat-Unggat Apung of the Banjar ethnic group is a song that accompany a traditional children's game that functions as entertainment when parents gather with their children at home. Oral literature, especially the Dindang children of Banjar ethnics, Banjar ethnic is a song that has lost its speakers, this is due to the lack of preservation of this song in the form of written documentation, and this song is unknown among the Banjar ethnic children. Dindang as one part of the representation of human life often includes elements of human culture and environment. The existence of the pouring of ecological elements in oral literature, especially the existence of a close relationship between ethnic Banjar with its nature which is reflected in the song. The qualitative descriptive method used in this study will provide an overview in the form of words and images that refer to the purpose of the study. The results of the study found that from 33 lines of Dindang Unggat-Unggit Apung, found three ecological elements of flora, four ecological elements of fauna, and cultural ecological elements belonging to Banjar ethnic equipment and life equipment consisting of 4 words. The study of literary ecology in this study was applied as an effort to explore the relationship between literature and ecology of the Banjar ethnicity as set in the song of Dindang Unggat-Unggit Apung.
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Christanti M, Viny. "PENINGKATAN PENGETAHUAN MENGENAI PEMANFAATAN PLATFORM DIGITAL DALAM MENJALANKAN USAHA UMKM JAMBI." Prosiding SENAPENMAS, November 19, 2021, 107. http://dx.doi.org/10.24912/psenapenmas.v0i0.14978.
Full textAbstract:
The digital platform is one of the means for MSMEs to be able to run their business. The use of digital platforms must be adapted to the circumstances of each MSME. There are MSMEs who have not been able to use WA, Instagram or others because so far they are still selling products in traditional markets or the inability to use technology. In addition, there are also those who still do not dare to market widely through digital platforms because their ability to provide products is limited. Various limitations and differences in solutions in each MSME encourage FTI Untar to provide assistance in increasing knowledge and finding solutions in the use of digital platforms. Seven Jambi MSME partners who are members of the A3 group participated in this PKM activity online. This activity is carried out for productive economic partners to increase productivity and income for their own businesses. In providing assistance, the team provides basic knowledge to provide an overview of whether it has actually led to the use of digital platforms. By providing general knowledge, it is hoped that they can provide knowledge about various digital platforms that can be used to increase their business productivity. In addition to general knowledge, in this activity an oral survey was conducted to find out what digital platforms have been used. So that it can help direct how other steps can be taken in utilizing digital platforms according to the circumstances and conditions of each MSME. For partners who are already using the digital platform, solutions are given on how to increase the use of the digital platform both in terms of content and technology. The result of this activity is an online face-to-face mentoring activity with 7 partners through the Zoom media.Platform digital merupakan salah satu sarana bagi UMKM untuk dapat menjalankan usahanya. Penggunaan platform digital harus disesuaikan dengan keadaan masing-masing UMKM. Ada UMKM yang belum bisa menggunakan WA, Instagram atau lainnya dikarenakan selama ini masih menjajakan produk di pasar tradisional atau ketidakmampuan dalam menggunakan teknologi. Selain itu juga ada yang masih belum berani memasarkan secara luas melalui platform digital karena kemampuan dalam menyediakan produk terbatas. Berbagai keterbatasan dan perbedaan solusi dalam setiap UMKM, mendorong FTI Untar untuk memberikan bantuan pendampingan dalam meningkatkan pengetahuan dan mencari solusi dalam penggunaan platform digital. Tujuh mitra UMKM Jambi yang tergabung dalam kelompok A3 mengikuti kegiatan PKM ini secara daring. Kegiatan ini dilakukan terhadap mitra ekonomi produktif untuk meningkatkan produktifitas dan pemasukan untuk usaha mereka sendiri. Dalam memberikan pendampingan, tim memberikan pengetahuan dasar untuk memberikan gambaran apakah sebenarnya sudah mengarah kearah penggunaan platform digital. Dengan memberi pengetahuan umum diharapkan dapat memberikan pengetahuan tentang berbagai macam platform digital yang dapat digunakan untuk meningkatkan produktifitas usaha mereka. Selain pengetahuan umum, pada kegiatan ini dilakukan survei secara lisan untuk mengetahui platform digital apa yang sudah digunakan. Sehingga dapat membantu mengarahkan bagaimana langkah-langkah lain yang dapat dilakukan dalam memanfaatkan platform digital sesuai dengan keadaan dan kondisi masing-masing UMKM. Bagi mitra yang sudah menggunakan platform digital, maka diberikan solusi bagaimana cara meningkatkan penggunaan platform digital tersebut baik dari sisi konten dan teknologi. Hasil dari kegiatan ini adalah kegiatan pendampingan tatap muka online dengan 7 mitra melalui media Zoom.
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Kaokabah, Noor, Adana Al-Qubati, and Ghanya Al-Naqeb. "ANTI-OBESITY EFFECTS OF PULICARIA JAUBERTII E. GAMAL-ELDIN IN HIGH FAT DIET-INDUCED RATS." Universal Journal of Pharmaceutical Research, November 15, 2020. http://dx.doi.org/10.22270/ujpr.v5i5.487.
Full textAbstract:
Background: Pulicaria jaubertii E. Gamal-Eldin is a traditional medicine and flavoring used in Yemen where a large number of people depend on herbal plants to treat their ailments. This study was conducted to determine and compare the effects of Pulicaria jaubertii leaves and flowers aqueous extract (PJAE) and Pulicaria jaubertii leaves and flowers in powder form mixed with diet (PJPD) on obesity induced rats by high-fat diet (HFD).
Methods: Obesity was experimentally induced in male Sprague Dawley rats by feeding them a high-fat diet for 6 weeks. The rats were divided into 3 groups, the HFD control group, whereas the rats fed HFD only and the PJAE group where the rats fed HFD + PJAE and PJPD where the rats fed HFD + PJPD. PJAE was administrated by gavage at 1g/kg body weight and the activity of PJPD was determined as oral administration at 10% of the diet. Food intake and gain weight were taken once a week and blood samples were obtained at the end of the experiment for lipid profile analysis, glucose level and toxicity parameter including liver and kidney functions parameters.
Results: The results indicated a significant decrease in the percentage of weight gain and in the PJPD group at the fifth and sixth weeks of treatment compared to the HFD control rats. Also, there was a significant decrease in the level of blood triglycerides in the PJPD compared to the HFD group. Where no significant change was observed in the percentage of weight gain and triglyceride level in the PJAE group compared to the HFD control rats. Also, there was no significant changes in all the tested parameters including, total cholesterol, high-density lipoprotein cholesterol and low-density lipoprotein cholesterol, liver enzymes and creatinine and urea levels.
Conclusion: The results obtained from this study showed that the leaves and flowers of Pulicaria jaubertii mixed with HFD had an anti-obesity effect in rats fed with HFD, and the anti-obesity effects of PJ could be attributed to the phytochemicals present. Therefore, the current study scientifically confirms the traditional use of PJ as a potential candidate for body weight loss.
Peer Review History:
Received: 7 September 2020; Revised: 11 October; Accepted: 25 October, Available online: 15 November 2020
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Received file
Average Peer review marks at initial stage: 5.5/10
Average Peer review marks at publication stage: 7.0/10
Reviewer(s) detail:
Prof. Dr. Hassan A.H. Al-Shamahy, Sana'a University, Yemen, shmahe@yemen.net.ye
Dr. Gulam Mohammed Husain, National Research Institute of Unani Medicine for Skin Disorders, Hyderabad, India, gmhusain@gmail.com
Comments of reviewer(s):
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