Literatura académica sobre el tema "Tapanuli Songs"

This study aims to describe the development politics of Dalihan Na Tolu in the social perspective of the Angkola Batak indigenous people. Humanist political philosophy in South Tapanuli is very basic to be used as motivation for the younger generation because the beginnings of politics stem from various views on the meaning of power and how life situations are in various countries, as well as the times. This study uses a descriptive qualitative research method. Data collection was carried out by literature study, observation, document analysis, and interviews. The results of the study show that South Tapanulis is an area where the Islamic religion and Angkola culture are very strong with the kinship system "dalihan na tolu". Dalihan Na Tolu's local cultural conception with the view of life of noble ancestors in the social order of living together, working together, shoulder to shoulder, rap tu ginjang (rising to the highest level/peak of success), rap tu toru (failure/falling together -sama), marsipature junglea be (to build their own hometown). Humanist political philosophy in South Tapanuli is very important to be used as motivation for the younger generation, because the beginnings of politics stem from various views on the meaning of power and how the situation of life is in various countries and so is the development of the times. Politics is the way the existing society sees itself in managing its life so that it is better. South Tapanulis is an area that has a very strong Islamic religion and Angkola cultural customs with a kinship system "dalihan na tolu". It is an undeniable fact that the political tradition that has often been practiced so far in seizing power is by relying on the power of capital (hepeng) or in the form of praxis by using the 'dawn attack' strategy (Money politic). It is this kind of democratic character that we will fight against. Can people who have strong religion and customs fight the power of capital? It is time for direct local elections to be able to change the paradigm of people's thinking from capital-oriented to cultural-oriented, towards a strong civilization. This spirit is a challenge for the sons and daughters of South Tapanuli who want to share their views with the conception of a culture of political resistance "marsialap ari" as a conception of local culture with the view of life of noble ancestors in a social order living together, working together, shoulder to shoulder, rap tu ginjang (rising to the highest level/peak of success), rap tu toru (failure/falling together), marsipature junglea be (building each other's hometown).

This article contains a discussion of the social structure and function of the song of the humming people (lullaby) Ende Bue-bue. The hum of Ende Bue-bue is a legacy from our ancestors, has noble values that are very useful for the people of the past and modern society. Besides being sung to put the child to sleep, this hum contains a moral value to the singer and listener. Song Ende Bue-bue has a structure like that contained in poetry, namely physical structure and mental structure. Then the social function which is a place for community appreciation, through humming, the community can shed love and hope and prayer of a mother to her child through this humming. There are also social criticisms such as suffering from poverty and betrayal. Hope and prayer and even criticism are wrapped in one hum. The oral tradition of humming, needs to be preserved, considering the values contained in humming are invaluable cultural assets.

Tourism Ambassador which serves to promote tourism products in an area so that it is better known and attracts domestic and foreign tourists to come and enjoy tourism products in the Central Tapanuli Regency area. To produce competent Tourism Ambassadors, strict and quality selection is carried out. Due to the large number of selection participants, a decision support system was created to facilitate the assessment process. This system uses the VIKOR method to determine the value of the weighted criteria consisting of personality ethical values, general knowledge, appearance, interviews, achievements/talents, attitude in answering questions, friendliness, English and also height to find the best alternative participants. The results of the calculation are then displayed in the form of 6 alternative names of the best male and female participants. Therefore, we need a decision support system (SPK) that is able to help existing problems and make it easier to determine prospective sons and daughters of tourism ambassadors in Central Tapanuli Regency. The decision support system also functions as a supporting facility to determine prospective tourism ambassadors. With this system, it is expected to be able to get an optimal decision system. This study discusses the selection of tourism ambassador candidates by applying nine criteria. These nine criteria are personality ethics, general knowledge, appearance, interviews, achievements/talents, attitude in answering questions, friendliness, English and also height. Data analysis applied VIKOR method for weighting and criteria ranking.

This study attempts to understand its art sikambang performances, know and described values contained in a art sikambang , and he knows existence art sikambang as the inheritance culture in wedding events the coastal communities in urban village lopian, kecamatan badiri. Research methodology used is the method research qualitative conducting observations non of participation (non participant an observer and documentation, and interview. The result shows that art of sikambang is art the coastal communities which includes what, rhyme, song, martial arts or dampeng followed by music coastal, and stage basikambang carried out in wedding events. Values are contained in the arts of sikambang like a religion, value education, moral value, of the cultural and the value of aesthetics used as the guidance of the lives of the community coastal. The inheritance of the cultural at a show art sikambang through a process internalization, the socialization process, and the process of enkulturasi.

It is believed that Islamic law provides a fair share for inheritance among men and women or among sons and daughters. However, it does not always happen that way like what occurs in Angola Batak community with Muslims as its majority at the South Tapanuli. This article focuses on married daughters’ gain in inheritance share. The problems discussed are: First, what are the types of married daughters’ inheritance gain in Angkola Batak’s customs? Second, what are triggering factors beyond the types of married daughters’ inheritance gain? Third, how does the sharing practice imply to the Islamic law? This field research relies on primary data obtained from both observation and interviews. Research informants were selected based on relevance criteria to the research subject, Angkola Batak women who get the inheritance share from their birth families and some relevant parties. Additionally, it also used secondary data from a literature study employing a sociological approach to reveal the reality vividly. The interpretative data analysis was through several stages starting from data collection and reduction and then drawing conclusions. It reveals four types of married daughters’ share in inheritance: (1) in contrast to the share of sons, (2) the share is collectively distributed among fellow sisters, (3) the share is temporary, and (4) no inheritance gain at all. Second, the four types stem from both socially constructed considerations as well as divinely given factors. Third, the share implies either improvisation, deviance, as well as local values embed in Islamic law.

Islam first entered Indonesia to be precise in the city of Barus which is located in the Coastal region of Central Tapanuli Regency, North Sumatra. This city is 290 KM from the capital, namely Medan, North Sumatra. If taken by land, it might take as long as 7 hours. However, if you are in Sibolga, this city can be reached in just 2 hours. Long before the emergence of the history of the Wali Songo who spread Islamic teachings in Java, to be precise in the 14th century, Islam was already in Barus. In the 7th century AD, Poly historical literature confirms that the Islamic belief in Indonesia was for the first time in Barus. This can be clarified by the existence of an old tomb in the Mahligai cemetery area, Barus. On the tombstone is written the name of Sheikh Rukunuddin who died in 672 AD or 48 H. This confirms that at that time there was a Muslim community. Keywords: Islamic history of the present day city of Medan, the development of Islam with electronic media in the city of Medan

In the Mandailing community in Tabagsel, they tend to ignore the element of estrangement when looking for a life partner for their child. Most of those who marry off their sons and daughters without sequencing become households with broken homes, often resulting in divorce. This research is categorized as descriptive qualitative research. The data is taken from predetermined informants (people who marry without kafa'ah, village heads, traditional leaders, and in the form of books, the results of previous research that are relevant to the focus of the study. With data collection techniques through observation, interviews, and documentation. The findings in the field indicate that the mandailing community in Southern Tapanuli. Not paying attention to the kafa'ah factor in marriage. Many are married without kafa'ah in the household. Often found discrepancies, fights, cornering each other, not even a little lead to a court (divorce) due to not paying attention to the element of kafaah in question. Through this research, it is hoped that in the future the community will consider the kafaah element in marriage. Because with kekufu in a marriage it will be easy to make the family sakinah, mawaddah warahmah, my home is my heaven

ABSTRACT Rough flathead (Grammoplites scaber) is a non-economical and white-fleshed fish. It's suitable for fish-based processing products. Hanpen is one of the Japanese fish cake. Diversification of surimi-based Rough flathead becomes Hanpen. This research studied the consumer acceptance and chemical composition of Hanpen Rough flathead. The experimental methods are used in this research with 3 treatments and Deuteronomy, the addition of surimi Rough flathead A1 = 100 g, A2 = 150 g, and A3 = 200 g. The randomized block data, ANOVA, was performed to analyze the data. The results showed that Hanpen Rough flathead product that can be accepted by panelists is A2 treatment, which scores 7,28 at like level specification. The addition of surimi Rough flathead had a significant effect (p<0,05) on organoleptic test parameters (appearance, aroma, taste, and texture) and proximate tests (crude protein, crude fat, water content, ash content, and carbohydrate) to Hanpen. 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