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Artykuły w czasopismach na temat "Tolare (Indonesian people)"
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Alim, Nur, Badarwan Badarwan i Syahrul Syahrul. "Edukasi Kepemimpinan Berbasis Tradisi Lokal pada Masyarakat Tolaki di Kabupaten Konawe". Shautut Tarbiyah 26, nr 1 (17.05.2020): 32. http://dx.doi.org/10.31332/str.v26i1.1840.
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This article aims to explore the education of local culture-based leadership in the Tolaki community, which includes: 1) the origins of Tolaki culture; 2) the noble values shared by the Tolaki people; 3) Pu'utobu as an actor in the traditional leadership practices of the Tolaki people; 4) Tolaki's culture-based leadership education process. To explore these four aspects, a qualitative approach with ethnographic methods is used. Data collection uses in-depth interview techniques, involved observations, and document studies. The collected data is analyzed through domain analysis, taxonomic analysis, componential analysis, and cultural theme analysis. To guarantee the validity of the data, an extension of observation is carried out, increased perseverance, and triangulation. The results showed that Tolaki culture has a closeness to cultures in Indonesia, both because of its origins and cultural contact. Therefore Tolaki culture contains noble values that are universal, can be accepted and practiced by various groups of people. In the context of leadership, traditional leadership practices are played by Pu'utobu, in customary matters. The challenge is that the traditional leadership education of the Tolaki people is not well institutionalized.Keywords: Traditional Leadership Education, Tolaki Culture
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Aso, La, Syahrun Syahrun, Abdul Alim, Karsadi Karsadi, Ansor Putra i La Tamburu. "Function and Meaning of Kalosara Tradition on Tolaki Ethnic People (A Study of Cultural Socialin Konawe Regency, Southeast Province, Indonesia)". Studies in Asian Social Science 7, nr 1 (14.02.2020): 1. http://dx.doi.org/10.5430/sass.v7n1p1.
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This article discusses the function and meaning of kalosara tradition on Tolaki ethnic people in Konawe regency, Southeast Province based on the cultural social aspect. The objective of this research is to describe and to analyze the functions and menaings of kalosara tradition on Tolaki ethnic people in Konawe regency of Southeast province. The data of the research were collected through observation, interview, and documentation. The data then, were analyzed by descriptive qualitative method by using three steps of analyzing; they are reduction, presentation, and taking conclusion. The result of the research showed that Kalosara tradition has some functions and used in various rituals or ceremonies. The functions of kalosara tradition are: as a tool of peace to solve dispute, to keep solidarity, to keep consistency and polite attitudes, and to improve the social control on Tolaki ethnic people tradition. The equipment of Kalosara traditionis called kalo. Kalo has several kinds and each kind has certain meaning. Kalo is made from rattan in circle form to reflect and to give high respectful to the unity and solidarity on Tolaki ethnic group in Konawe regency. Kalo is put in a white cloth which is called siwole. The white cloth is interpreted as purity and sincerity. Purity and sincerity are two of main principles of Tolaki ethnic people.
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Kamaruddin, Kamaruddin. "Widows’ Rights and Customary Law: Addressing Responsive Law to Divorce Cases of Tolaki Community in Indonesia". Mazahib 22, nr 2 (7.12.2023): 283–308. http://dx.doi.org/10.21093/mj.v22i2.6154.
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This article discusses the tendency to ignore women's rights in customary law practices in the Tolaki tradition, Southeast Sulawesi, Indonesia. Women often become a victim of deprivation of rights by customary legal tradition, such as ex-wife rights in post-divorce and the right to make choices. This article aims to discuss how widows are protected by custom by offering responsive law as a process for resolving marriage and divorce through customary decisions. Normatively, legal divorce settlements can only be processed through religious court institutions. Using a normative-empirical approach, this study has three significant findings. First, the process of resolving family conflicts involves complying with applicable customary provisions that must be obeyed by the Tolaki community. Second, tradition is not the only basis for consideration in the elements for making customary decisions. Third, responsive law can theoretically direct the lives of the people of the Tolaki traditional community by providing recommendations for considerations that are in accordance with the social structure and community relations related to the application of customary law. However, according to custom, widows who are not resolved before a court hearing can be followed up again to immediately register their case in a religious court in order to minimize neglect of the right to terminate a unilateral divorce and the rights of the widow and children after divorce. Under these conditions, offering responsive law is a strategy to balance rights in divorce cases bound by state legal norms.
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Kamarudin, Kamarudin. "The early marriage of the Tolaki Konawe community in the perspective of critical Islamic law". Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 22, nr 2 (20.12.2022): 255–70. http://dx.doi.org/10.18326/ijtihad.v22i2.255-270.
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The Konawe people have a unique tradition of early marriage. Research from a critical Islamic perspective has yet to be widely studied in this tradition. This study investigated the initial legitimacy process as an ethnic tradition in early marriage. A legal ethnographic case study design was used in this study. Thirteen individuals participated in the study, including four community leaders, three indigenous peoples, two academics, and four parents of early marriage doers. In-depth interviews and observation were used to collect the data. Reduction, presentation, and interpretation are all used in data analysis methods. The study revealed three key findings: First, the chieftain decides on early marriage in the Tolakiness community. Second, decisions and agreements must be followed and upheld by everyone in the community. Thirdly, different legal systems—such as Islamic, Indonesian, or Western civil law—impact these judgments and agreements, which alters the relationship between law and freedom. This article argued that the Tolakian community needs to undergo cultural reconstruction to accommodate women's rights and freedoms and avoid coercive judgments from tribal chiefs.
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Henuk, Yusuf L., i Darma Bakti. "Benefits of Promoting Native Chickens for Sustainable Rural Poultry Development in Indonesia". Talenta Conference Series: Agricultural and Natural Resources (ANR) 1, nr 1 (16.10.2018): 69–76. http://dx.doi.org/10.32734/anr.v1i1.98.
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There are many benefits of promoting of native chickens for rural poultry development in Indonesia. They are commonly raised in many areas of Indonesia and play a major role in food production, providing the main source of dietary animal protein for many people. They are often called “non-breed chickens"— (“or (“buras") to differentiate them from modern commercialized chicken breeds. There are at least 34 kinds of native chickens in Indonesia. Some of the more common native chickens, namely Ayunai, Balenggek, Banten, Bangkok, Burgo, Bekisar, Cemani, Ciparage, Gaok, Kampung, Kasintu, Kedu, Pelung, Lamba, Maleo, Merawang, Nagrak, Nunukan, Nusa Penida, Olagan, Sedayu, Sentul, Sumatera, Tolaki, Tukung, Wareng, Sabu, and Semau. Some of them are used for non-food purposes. Indonesia with its population is over 258.71 million people in 2016 has an annual level of protein consumption from poultry meat of 12.97 kg/capita/year and poultry eggs exceeded 190 eggs/capita/year. They accounted for about 10% of Indonesia‘s total meat consumption compared to broiler (55%), beef (19%), pork (8%), goat (7%), and others (1%) with its per capita meat consumption from livestock is still lower compared to many countries. There are three types of husbandry systems are used to raise native chickens in Indonesia. First, the extensive traditional system, farmers usually reared them ranged between 2 to 20 birds. Second, the semi-intensive with the bird numbers typically range from the least ownership of 25 birds to hundreds. Finally, there is professionally managed intensive system. The number of chickens reared is varies from hundreds to thousands.
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Alifuddin, Muhammad, i Abdul Muiz Amir. "SEGREGATION OF RELIGIOUS IDENTITY: An Ethnography of Religion Pluralism and Cultural Trauma in the Tolaki Communities". Al-Qalam 28, nr 2 (2.11.2022): 169. http://dx.doi.org/10.31969/alq.v28i2.1090.
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<em>This article aimed to determine segregation between Muslims and Christians in the Tolaki ethnic community, especially in the Wolasi and Lambuya Sub-districts, Southeast Sulawesi, Indonesia. The two areas are important to review, considering that the two populations, consisting of Muslims and Christians, come from the same ethnic group but differ in their response to religious pluralism. The method used is descriptive qualitative, utilizing observation and in-depth interviews. Furthermore, the data were analyzed using ethnography and historical approaches. The results show that the Tolaki ethnic group (Muslim and Christian) in the Lambuya community more openly responds to religious pluralism than the Wolasi community. In terms of historical perspective, the Wolasi community experienced cultural trauma from the history of Christianization during the Dutch colonies. This is because there were significant differences in perspective between religious believers, even though they were still in one ethnic group and family. In contrast, the Lambuya community prioritizes the interests of brotherhood relations within the same ethnicity and family. But the people in both subdistricts take local customs and cultures into account when trying to solve religious and social problems. If they don’t get along because of their different religions, Kalosara can help them work things out. This research suggests that combining faith and local wisdom is an alternative way to deal with social diversity.</em>
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Ferdiansyah, Ferdiansyah, Ilham Ilham i Dian Puteri Nurbaity. "Penerapan Arsitektur Ekspresionisme pada Perancangan Gedung Pusat Kreativitas Di Kota Kendari". Jurnal PROYEKSI: Arsitektur dan Perencanaan 1, nr 1 (19.09.2021): 21–30. http://dx.doi.org/10.51454/proyeksi.v1i1.173.
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The creative economy industry is currently starting to develop rapidly in some cities in Indonesia, including Kendari City. Although relatively young, the development of the creative economy in Kendari City is supported by the increasing enthusiasm of young people in this industry. Therefore, to support the interests and talents of the people of Kendari City, especially young people, this study aims to create a place in the form of a Creativity Center Building with the theme of Expressionism. This theme is considered in accordance with the existing conditions in this city which can describe the expression of building users which is reflected in the appearance and interior of the building. This research uses qualitative descriptive and quantitative methods. Based on the analysis of location and site determination, this building is planned to be built in Kadia District with a total area of ± 4.34 Ha. The design of the facade /in this building is taken from the form of Kalosara which is a symbol of unity and peace from the Tolaki Tribe, as well as from the logo of the Creative Economy Agency. This form is the result of a study of the theme of Expressionism Architecture. The results of the planning of this building are expected to be a reference for the government in creating a place that can support the economy, especially in the creative industry of Kendari City.
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Poei, Eliza Purnamasari, i J. Dwijoko Ansusanto. "PERILAKU BERLALU LINTAS YANG MENDUKUNG KESELAMATAN DI JALAN RAYA". Jurnal Teknik Sipil 14, nr 1 (5.04.2017): 10. http://dx.doi.org/10.24002/jts.v14i1.1012.
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Yogyakarta as student city and tourist destination that will cause the number of immigrantsstudying or sightseeing in Special Region of Yogyakarta increasing from year to year. Yogyakartais like a miniature Indonesia, a wide variety of people with cultures and tribes can befound here, they perform daily activities with their behavior and habits of each. The number ofmotorvehicles in Yogyakarta also increased from year to year. Motor vehicle technology is moreadvanced offset by road users catch up with the times of fast-paced, causing traffic on the highwayis getting crowded. If road users is not an orderly way, behaving arbitrarily can endanger otherroad users. The purpose of this study are : a) To investigate the behavior of road users, both driversand pedestrians in DIY, b) analyzing public opinion on the behavior of road users when passtrafficon the highway. Direct observation in the field and deployment questionnaire conducted inDIY. The analysis showed that most motorcyclists do not obey traffic sign or jumping red. Overtakethe vehicle from the left side of the overtaken vehicle. Turn right or left is not lit the lampsign. That respondents believe that the implementation of orderly traffic both closely associatedwith “The application of sanctions/penalties consequently” (64%). Accident ever experienced 54%of respondents in the province is a collision with a motorcycle. The main cause of accidents due tolack of concentration, 33% of accidents occurred at noon. According to respondents the reasondoes not obey traffic signs / road markings 65% because “ there are no policemen watching”.Usually respondents APILL light violation 61% at the moment “in a hurry because nearly/toolate to school/work/point of interest. Abstrak : Yogyakarta sebagai kota pelajar dan daerah tujuan Wisata menyebabkan Jumlah pendatangyang akan menuntut ilmu maupun berwisata di Daerah Istimewa Yogyakarta semakinmeningkat dari tahun ke tahun, Yogyakarta bagaikan miniaturnya Indonesia, berbagai ragam orangdengan budaya dan suku dapat dijumpai disini, mereka melakukan aktifitas sehari-hari dengan perilakudan kebiasaan mereka masing-masing. Jumlah kendaraan bermotor yang ada di DIY jugameningkat dari tahun ke tahun. Teknologi kendaraan bermotor yang semakin maju diimbangi olehpengguna jalan yang mengikuti derap langkah perkembangan zaman yang serba cepat, menyebabkanlalu-lintas di jalan raya semakin padat. Jika pengguna jalan tidak tertib, berperilaku semaunyasendiri dapat membahayakan keselamatan pengguna jalan yang lain.. Tujuan penelitian iniadalah : a) Menginvestigasi perilaku pengguna jalan , baik pengemudi maupun penyeberang jalandi DIY, b) Menganalisis penilaian masyarakat terhadap perilaku pengguna jalan saat berlalu-lintasdi jalan raya. Pengamatan langsung di lapangan dan penyebaran questioner dilakukan di wilayahDIY.Hasil analisis menunjukkan bahwa sebagian besar pengguna sepeda motor tidak mentaatirambu maupun APILL, menyalip kendaraan dari sisi kiri kendaraan yang disalip, berbelok kananatau kiri tidak memberi tanda lampu sign . Pendapat responden bahwa pelaksanaan tertib lalulintasyang baik berkaitan erat dengan “Penerapan sanksi/hukuman secara konsekuen”(64%). Kecelakaanyang pernah dialami responden di DIY 54% adalah tabrakan dengan sepeda motor, sebabutama kecelakaan karena kurang konsentrasi (38%), kecelakaan terjadi 33% pada siang hari..Menurut responden alasan tidak mematuhi rambu lalu-lintas /marka jalan 65% karena “tidak adapolisi yang mengawasi”. Biasanya responden melanggar lampu APILL pada saat “Tergesa-gesakarena hampir /sudah terlambat ke sekolah/tempat kerja/tempat tujuan” (61%).Kata kunci:: lalu-lintas, perilaku, keselamatan, pengguna jalan, kendaraan
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Leorita, Mesi, Zullies Ikawati, Agung EndroNugroho i Ismail Setyopranoto. "Comparison of the Efficacy and Tolerability of Candesartan Cilexetil between Hypertension patients of Muna and Tolaki Ethnicity". Research Journal of Pharmacy and Technology, 22.04.2024, 1503–9. http://dx.doi.org/10.52711/0974-360x.2024.00238.
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There are differences in the efficacy of a drug between ethnicities. Hypertension Treatment Guidelines of JNC 8 recommend not using angiotensin receptor blockers (ARBs) and ACE inhibitors in the black population for first-line therapy. The Tolaki and Muna ethnicities are two indigenous ethnic groups of the Southeast Sulawesi Province of Indonesia. The very different physical characteristics between these two ethnic groups raise the possibility that there are differences in the body's response to antihypertensive ARBs, including candesartan. The study aimed to compare the efficacy and tolerability of candesartan cilexetil monotherapy for one month in hypertensive patients of the Tolaki and Muna ethnicities. Assessment of therapy efficacy includes the proportion of patients achieving the therapeutic target according to JNC 8 and the reduction of blood pressure. Tolerability is assessed based on side effects and adverse drug reactions (ADR) reported by patients. Patients who met the criteria for this study were those who had recently been diagnosed with essential hypertension or hypertension with type 2 diabetes mellitus, were taking candesartan cilexetil (8 mg orally once a day), and had blood pressure values after one month of treatment. Sixty-eight Tolaki ethnic patients and 51 Muna ethnic patients who met the inclusion criteria were included in this study. The results showed that the decrease in systolic and diastolic blood pressure was greater in the Tolaki than those in the Muna ethnicity. The median value of the systolic decrease was -33 ((-10)–(-60)) mmHg for the Tolaki ethnic group and -10 (0–(-20)) mmHg for the Muna ethnic group. The median value of diastolic decline for the Tolaki and Muna ethnicities was -10 (0–(-37)) mmHg and -5 (5–(-20)) mmHg, respectively. The MAP value of the Tolaki ethnic group is 93.30 (80–110), and that of the Muna ethnic group is 110 (96.69–130). The achievement of the target of reducing blood pressure was also significantly higher for the Tolaki than the Muna ethnicities. Complaints felt by some people in both ethnic groups were dizziness, headaches, and feeling weak. Six people in the Muna ethnic group with diabetes mellitus with type 2 experienced hyperkalemia. There was a significant difference in the efficacy of candesartan for one month between Muna and Tolaki ethnic hypertension patients. There was no difference in tolerability between the two ethnic groups.
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Farming, Farming, Fitriyanti Fitriyanti i Hartati Bahar. "HUBUNGAN DUKUNGAN SOSAL SUAMI DENGAN PERILAKU PEMBERIAN ASI ESKLUSIF PADA SUKU TOLAKI DI PUSKESMAS KEMARAYA KOTA KENDARI PROVINSI SULAWESI TENGGARA". Jurnal Gizi dan Kesehatan Indonesia 3, nr 4 (30.01.2023). http://dx.doi.org/10.37887/jgki.v3i4.30144.
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Abstrak Air susu ibu (ASI) adalah makanan terbaik bayi pada awal usia kehidupannya. Hal ini tidak hanya karena ASI mengandung cukup zat gizi tetapi juga karena ASI mengandung zat imunologik yang melindungi bayi dari infeksi.Jenis penelitian yang akan dilakukan adalah observasional dengan rancangan cross sectional study. Penelitian ini akan dilakukan di Puskesmas Kemaraya Kota Kendari Provinsi Sulawesi Tenggara. Populasi dalam penelitian ini adalah seluruh suami dari ibu yang mempunyai bayi usia 6-12 bulan yang ber suku tolaki di Puskesmas Kemaraya yang berjumlah 85 orang terhitung pada bulan September sampai November tahun 2018. Teknik pengambilan sampel dalam penelitan ini dilakukan dengan cara purposive Sampling, dengan jumlah sampel 70 orang. Berdasarkan hasil yang di dapatkan dari penelitian ini, berdasarkan hasil Observasional dengan rancangan cross Sectional Study hasil menggunakan analisis Chi Square (X²) pada tingkat kemaknaan 95% menunjukkan bahwa ada hubungan yang signifikan antara Dukungan Informasional dengan perilaku pemberian ASI eksklusif Pada Suku Tolaki di Puskesmas Kemaraya Kota Kendari Provinsi Sulawesi Tenggara Tahun 2018 yang ditandai dengan nilai p = 0,000 < α = 0,05 dengan X2 hitung = 14,069.Kesimpulan dari penelitian menunjukkan bahwa Ada hubungan yang signifikan antara dukungan sosial suami dengan perilaku pemberian ASI eksklusif Pada Suku Tolaki di Puskesmas Kemaraya Kota Kendari Provinsi Sulawesi Tenggara Tahun 2018. Kata kunci: ASI Eklusif, Dukungan Sosial, Suami, Suku Tolaki Abstract Mother's milk (ASI) is the best baby food at the beginning of life. This is not only because breast milk contains enough nutrients but also because breast milk contains immunologic substances that protect infants from infection. The type of research to be conducted is observational with a cross-sectional study design. This research will be conducted at the Kemaraya Community Health Center, Kendari City, Southeast Sulawesi Province. The population in this study were all husbands of mothers who had babies aged 6-12 months who were of the Tolaki ethnic group at the Kemaraya Health Center, totaling 85 people from September to November 2018. The sampling technique in this research was carried out by purposive sampling, with a total a sample of 70 people. Based on the results obtained from this study, based on observational results with a cross sectional study design the results using Chi Square analysis (X²) at a significance level of 95% indicate that there is a significant relationship between Informational Support and exclusive breastfeeding behavior in the Tolaki Tribe at the Kemaraya Health Center, Kendari City, Southeast Sulawesi Province in 2018 which was marked by a value of p = 0.000 <α = 0.05 with X2 count = 14.069. The conclusions from the study showed that there was a relationship between husband's social support and exclusive breastfeeding behavior in the Tolaki tribe at the Kemar aya Kota Health Center Kendari Province of Southeast Sulawesi in 2018.Articles begin with Article Title, Author Name, Author Affiliation, followed by abstracts written with 200-250 words. Especially for Abstracts, the text is written with the left margin of 35 mm and the right margin is 30 mm with a font size of 9 pt and the Book Antiqua font type and the distance between single space lines. Abstracts must be written in Indonesian and English that are good and correct. The Abstract section must contain the core problems and objectives to be achieved, methods, and scientific findings obtained as well as conclusions. Abstracts for each language can only be written in one paragraph in a single column format. Keywords: Exclusive Breastfeeding, Social Support, Husband, Tolaki Tribe
Książki na temat "Tolare (Indonesian people)"
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Proyek Pengembangan Ilmu Pengetahuan dan Teknologi (Indonesia) i Universitas Tadulako Balai Penelitian, red. Studi pemukiman dan lingkungan serta pengaruhnya terhadap kehidupan suku Tolare: Laporan penelitian. Palu]: Balai Penelitian, Universitas Tadulako, Departemen Pendidikan dan Kebudayaan, Republik Indonesia, 1985.
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Tarimana, Abdurrauf. Kebudayaan Tolaki. Jakarta: Balai Pustaka, 1989.
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Melamba, Basrin. Tolaki: Sejarah, identitas, dan kebudayaan. Depok, Sleman, Yogyakarta: Penerbit Lukita, 2013.
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Faidi, Ahmad. Suku Tolaki: Suku seribu kearifan. Makassar: Arus Timur, 2015.
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Melamba, Basrin. Arsitektur tradisional suku Tolaki di Sulawesi Tenggara. [Kendari]: Kerja sama Program Pendidikan Sejarah, FKIP Universitas Haluleo dan Lembaga Pengembangan Sejarah dan Kebudayaan Sultra, 2011.
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Laxmi. Tombalaki: Studi kekerasan laki-laki pada suku Tolaki di Sulawesi Tenggara. Yogyakarta: Ombak, 2010.
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Andi, Herawati A. P., Suleiman H. Abdul Rauf, Damme i Indonesia. Bagian Proyek Pembinaan Permuseuman Sulawesi Tenggara., red. Sistem penguburan suku Tolaki pada masa pra-Islam: Suatu studi artefak di Museum Negeri Propinsi Sulawesi Tenggara. [Kendari]: Departemen Pendidikan dan Kebudayaan, Kantor Wilayah Propinsi Sulawesi Tenggara, Bagian Proyek Pembinaan Permuseuman Sulawesi Tenggara, 1998.
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Scarlett, Epstein T. Capitalism, Primitive and Modern: Some Aspects of Tolai Economic Growth. Taylor & Francis Group, 2019.
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Scarlett, Epstein T. Capitalism, Primitive and Modern: Some Aspects of Tolai Economic Growth. Taylor & Francis Group, 2019.
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Scarlett, Epstein T. Capitalism, Primitive and Modern: Some Aspects of Tolai Economic Growth. Taylor & Francis Group, 2019.
Znajdź pełny tekst źródłaCzęści książek na temat "Tolare (Indonesian people)"
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Berg, René Van Den. "Spatial Deixis in Muna (Sulawesi)". W Referring to Space, 197–220. Oxford University PressOxford, 1997. http://dx.doi.org/10.1093/oso/9780198236474.003.0009.
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Abstract This paper describes the system of spatial deixis as used by speakers of the Muna language. Muna is spoken by approximately 225,000 people on the island of Muna and some neighbouring islands in the province of south-east Sulawesi, Indonesia. Like all the languages of Sulawesi, Muna is a member of the western Malayo-Polynesian branch of the Austronesian language family. The lower-order genetic relationships of Muna have not yet been worked out in detail, but there is agrowing body of evidence that the putative Muna-Buton group (of which Muna is a member) links up with Bungku-Mori-Tolaki and Pamona-Kaili into a supergroup that I call Celebic. Detailed descriptions of spatial deixis in Celebic languages are rare; for non-Celebic languages of Sulawesi, see Busenitz and Busenitz ( I 99 I) on Balantak and Chapter Io below on Aralle-Tabulahan.