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1
Iskandar, Denni, Mulyadi, and Iskandar Abdul Samad. "Morphosyntax Analysis of Acehnese Clitic." Advances in Language and Literary Studies 9, no. 4 (August 31, 2018): 212. http://dx.doi.org/10.7575/aiac.alls.v.9n.4p.212.
Повний текст джерелаАнотація:
Clitic has challenged many grammatical theories because it is a combination between syntax and morphology. At most theory, clitization is considered as a phenomenon of phrase because the clan of its form is similar to affixes attached to whole phrase. Some experts claim that clitic is one form that is difficult to identify and classify. This qualitative research investigates the clitic of Acehnese in the perspective of morphosyntax. This research found that Acehnese consists of proclitic and enclitic. The function is to emphasize the topic being talked by the subject. In general, Acehnese clitic is a relatively complex personal pronoun because Acehnese’s pronominal system is identical with the content of morality (politeness and friendship). Each personal pronoun has its own proclitic and enclitic including the adjustment of clitic for variant personal pronouns which refers to the level of politeness. In addition to personal pronoun, the clitic in Acehnese is also used to refer to noun or nounphrase either to animals, plants, or other types of nouns.
2
Al-Auwal, Teuku Muhammad Ridha. "Reluctance of Acehnese youth to use Acehnese." Studies in English Language and Education 4, no. 1 (March 1, 2017): 1. http://dx.doi.org/10.24815/siele.v4i1.7000.
Повний текст джерелаАнотація:
This study was aimed at finding the main factors causing Acehnese youth to be reluctant to use their Acehnese language within their groups and in daily life and also at finding out their attitudes towards the Acehnese language. The study adopted a case study approach using semi-structured interviews to obtain data. Ten (10) participants, who were members of the Students Union of Syiah Kuala University, the so-called PEMA Unsyiah, who were considered representative of all the students, took part in this study. The findings revealed that negative attitudes to their Acehnese language have mushroomed amongst Acehnese youth today. Acehnese youth are now accustomed to using Indonesian instead of Acehnese language in their everyday life due to several reasons, namely: Indonesian seems more modern (showing the person to be upper- class), they feel spoken Acehnese sounds ‘harsh’ and ‘weird’, Indonesian is predominant on campus now, Indonesian seems more prestigious and ‘cooler’, Indonesian can be used to neutralize the differences between different Acehnese dialects and languages, Indonesian is more convenient whilst Acehnese is more difficult, Acehnese is mainly used for making jokes, humour and puns, Indonesian is more reasonable and convenient to communicate with the opposite sex, if communication is already running in Indonesian, it is difficult to switch it to Acehnese, and finally, Indonesian is easier and more convenient to use to greet new friends.
3
Taslim, Noriah. "Narratives of War: Acehnese Perception of the Prang Kaphe in 19th/20th Century Colonial Era." Malay Literature 26, no. 2 (December 8, 2013): 139–54. http://dx.doi.org/10.37052/ml.26(2)no2.
Повний текст джерелаАнотація:
The so-called narratives of war refer to hikayat literature composed especially during the Dutch occupation of Aceh in 19th century and early 20th century; they relate mostly battles and exploits of the Acehnese heroes and fighters against the Dutch incursion, beginning in 1873. Since war fought against the Dutch was considered as a jihad war, these hikayats then came to be known as the Hikayat Prang Sabi (or the story of the war in the path of God) or Hikayat Prang Kaphe (or war against the infidels). Besides their cultural and historical significance, these hikayats are also reliable documents to understand the Acehnese perception of the jihad war or the prang kaphe . This essay then is an attempt to study these hikayats as sources in reading the Acehnese perception of jihad . To facilitate analysis, three war hikayats viz. the Hikayat Prang Sabi , Hikayat Prang Cut Ali and Hikayat Prang Rundeng will be chosen as focus of critical study. From the analysis the essay comes to an interesting conclusion: that contrary to popular belief, the jihad war did not have a similar grip on every Acehnese; apparently there were varied responds and emotions towards the war which influence Acehnese perception towards the whole ideology of jihad. Keywords: narrative of war, Hikayat Prang Kaphe , Acehness perception, jihad
4
Masykar, Tanzir, Febri Nurrahmi, and Abdullah Al Mulhim. "Diphthongized Monophthongs of Acehnese Oral Vowels in Samatiga Dialect." Journal of Language and Literature 21, no. 2 (September 20, 2021): 418–28. http://dx.doi.org/10.24071/joll.v21i2.3379.
Повний текст джерелаАнотація:
Diphthong has been reported as the character of old Acehnese, which is now eroded in some words of modern Acehnese. However, some dialects, such as Daya and Pidie, still retain certain diphthongs in certain Acehnese words. Samatiga dialect is one of the dialects in Aceh Barat. People in Aceh Barat has commonly marked this dialect as producing certain vowel as diphthong similar to those in Teunom and Daya. Thus, the current study aims to explore the diphthongization of certain monophthong in Acehnese words by the people in Samatiga. Specifically, it aims to learn the monophthongs often diphthongized in this dialect, the position in which the diphthong occurs, and the movement trajectory of the diphthong. Two language consultants are consulted to explore their diphthongization, and two other Acehnes are discussed to determine their diphthongization. Their production is recorded using a high-quality recorder and analyzed in Praat to obtains its formants data. The findings indicate that not all monophthongs are produced as diphthongs in Samatiga dialect. Samatiga dialect replaces vowel /ɛ/and /ɔ/ with diphthong /ai/ and /au/. The diphthong /au/ seems to be unique to Samatiga dialect since previous studies did not mention Acehnese diphthong ending in /u/. The diphthongization only occurs when it comes in the word final and open syllable. The diphthong /au/trajectory movement is greater than /ai/, indicating the former, not the initial may experience transformation into monophthong like other major dialects in Aceh.
5
Muliawati, Ida, Nyak Mutia Ismail, and Fera Busfina Zalha. "Acehnese adolescents’ awareness of Acehnese idiom and simile." Studies in English Language and Education 6, no. 2 (October 1, 2019): 319–32. http://dx.doi.org/10.24815/siele.v6i2.14180.
Повний текст джерелаАнотація:
Acehnese language is rich in its figurative languages such as in forms of idioms and similes. Acehnese people have been magnifying the idioms and similes over decades to soften utterances, and they are inherited from generation to generation. Consequently, this study aimed at investigating Acehnese adolescents’ understanding of Acehnese idioms and similes. Qualitative research designed was used, and data were collected through a questionnaire consisting of 10 Acehnese figurative language expressions. There were 51 respondents, aged within 18-21 years old who all are indigenous Acehnese. The result suggests that Acehnese adolescents are still knowledgeable about them. There is 72.8% of respondents who are considered to understand the idioms asked in the questionnaire set. Meanwhile, those who did not understand the expressions come from different language continuum areas. In conclusion, Acehnese adolescents are still aware of the Acehnese figurative language, and this positivity shall help in preserving the values of Acehnese language for the next generation to come.
6
Raihana, Asrah, Asmaul Husna, Fadhila Hayani, and Putri Permata Sari Samosir. "SILENCE USED IN ACEHNESE." AICLL: ANNUAL INTERNATIONAL CONFERENCE ON LANGUAGE AND LITERATURE 1, no. 1 (April 17, 2018): 212–18. http://dx.doi.org/10.30743/aicll.v1i1.29.
Повний текст джерелаАнотація:
Language is very important in society. It is used to communicate with other people in everyday life. The understanding of language in communication becomes very important according to the main purpose of the use of the language itself which can be associated as a medium for delivering a message or information. As a tool of communication, language is not only conveyed orally, but also in silence. Every word has a meaning, silence also delivers a message and it has interpretations in meaning and purpose. The use of silence can also be found among Acehnese while having communication. Silence is a complex phenomenon and embodies diverse concepts. In most usages of the word, silence has some degrees of relativity and often refers to states, which may not be silent at all. While some situations require the use of silence in some contexts, the other researches were found that using of silence for unnecessary situation. The objective of this study is to analyze how silence used in Acehnese. What the meaning and function of silence used by Acehnese are. The method was Acehnese’s conversations. From the data analysis, it showed that the respondents showed that silence found in conversation between Acehnese mostly used as a variety of politeness, to hide feeling ashamed, guilty, and angry. Besides that, it also showed a respect to elders, express agreement and disagreement. The silence used is also an influence of a custom in each culture descriptive qualitative. The source of the data was taken by recording of. In Acehnese culture, silence mostly used for showing polite behavior and respect toward people based on the context of the communication in social interaction.
7
Masykar, Tanzir, Roni Agusmaniza, Tabsyir Masykar, Huang Shan та Febri Nurrahmi. "Variation of Acehnese Monophthong /ʌ/ in Western Acehnese Dialect". Journal of English Language Teaching and Linguistics 6, № 3 (15 грудня 2021): 695. http://dx.doi.org/10.21462/jeltl.v6i3.655.
Повний текст джерелаАнотація:
<p><em>Acehnese has many dialects, one of which is the western Acehnese dialect. Western Acehnese dialects considerably vary when compared to northern dialects. Many studies on Acehnese vowels focused on describing vowels in the Pase dialect. Little attention has been given to other dialects and let alone, vowel variation within those dialects. The current study aims </em><em>to investigate vowel variation produced by Acehnese in Aceh Barat for the words commonly produced as /ʌ/ in the northern dialect. Six language consultants are recorded reading five Acehnese words containing /ʌ/ vowel in a carrier sentence. Two phonetically trained Acehnese listeners identify the vowel produced based on APA symbols. Formant frequencies of F1 and F2 are generated using Praat software and projected into vowel plots. The findings show that the vowel /ʌ/ is realized as /ə/, /ɛ/, and /ɔ/ by the people in Aceh Barat. Both impression and instrumental analysis seem to agree in terms of vowels realized. The occurrence of the vowel seems to be word-specific instead of location-specific. The word göt is realized as /ə/, /ɛ/, and /ɔ/ while peugöt is only realized as /ə/ and /ɔ/ despite occurring between the same consonants. F2 frequencies are used to produce /ə/ and /ɔ/ in the word pöt, böh, and röt.</em><em> </em><em></em></p>
8
S., Nofiana, and Putri Malahayati. "Comparison of Acehnese Pidie Dialect Variations between Acehnese Nagan Raya Dialects of Acehnese People in Peukan Baro District." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 4, no. 2 (June 8, 2021): 3069–78. http://dx.doi.org/10.33258/birci.v4i2.2025.
Повний текст джерелаАнотація:
This research is entitled "Comparison of the Acehnese dialect of the Pidie dialect with the Nagan Raya dialect of Acehnese people in the Peukan Baro district". The formulation of the problem is,How do the variations of the Acehnese dialect of the Pidie dialect compare with the Acehnese dialect of the Nagan Raya in the Acehnese people of Peukan Baro District when interacting using the original speech of the two dialects. This researchaim to describe the comparison of variations in the Acehnese language found in the Acehnese dialect of Pidie with the Acehnese dialect of Nagan Raya, which is used by the Nagan Raya community who live in the Peukan Baro sub-district, when interacting using the native speech of the two regions. The method used in this study is a descriptive method with a qualitative approach. The main data source in this study is the Acehnese speaking community who live in Peukan Baro sub-district. Data was collected by using interview and documentation test techniques. The results of this study indicate that the comparison of language variations based on the usage spoken by the community: (1) comparative data of Acehnese language variations in the form of nouns; (2) comparative data of Acehnese language variations in the form of verbs; (4) comparative data on the variation of the Acehnese language in terms of speech belonging to customs, directions, and kinship calls.
9
Dhuhri, Saifuddin. "ART AS A CULTURAL INSTRUMENT: THE ROLE OF ACEHNESE ART IN RESOLVING HORIZONTAL CONFLICT." Jurnal Ilmiah Peuradeun 4, no. 1 (January 28, 2016): 89. http://dx.doi.org/10.26811/peuradeun.v4i1.88.
Повний текст джерелаАнотація:
This article begins with explaining the present problems of Acehnese cultural identity, then articulating how the art is usefully employed to solve those difficulties. Relying on post-colonial theories, I formulate the framework that Acehnese art has significant position to handling current cultural problem of Acehnese society. This work offers a cultural resolution of Acehnese present conflict between traditionalist and modernist Muslims, which are represented by Dayah and Muhammadiyah community in Aceh. It is commonly known that Islam is the pride of the Acehnese. To date, there is, however, no certainty about the nature of Islam in Aceh, as heated debate still exists between traditionalist and modernist Muslims upon the nature of Sharia application in the place. This dispute has generated different extreme perspectives upon seeing themselves in the way to treat their cultural identity. Here we establishes that Acehnese art plays great role in bringing togetherness to different groups of Acehnese society, which results in resolving horizontal conflict of Acehnese society. It shows that Acehnese art accommodates to all of different ness of Acehnese communities and, therefore, raises Acehnese collective consciousness.
10
Manan, Abdul. "Naming Acehnese Babies." Mankind Quarterly 62, no. 4 (2022): 687–711. http://dx.doi.org/10.46469/mq.2022.62.4.7.
Повний текст джерела
11
Desriawati, Nanda, Yunisrina Qismullah Yusuf, and Siti Sarah Fitriani. "An analysis of Acehnese archaic words among North Acehnese speakers." English Education Journal 12, no. 1 (January 31, 2021): 104–21. http://dx.doi.org/10.24815/eej.v12i1.19051.
Повний текст джерелаАнотація:
This study concerned about the Acehnese archaic words in Lhokseumawe. The aims were to find out the archaic words, their replacements and their extinction factors. The researcher used qualitative descriptive methods and analyzed using three interactive models; data reduction, data display and verification. The result of this study showed that they are sixty Acehnese words given by informants; 32 words referred to archaism and 25 words referred to semi-archaism, and 3 words referred to non-archaism. 12 of 32 archaic words were replaced and 20 others were not. This condition was caused by the word-borrowing factors from second and foreign languages and also the lifestyle. Therefore, we need to teach Acehnese language to the future generation and introduce the Acehnese archaic words to especially the Acehnese in Lhokseumawe by studying and documenting the language and the archaic words as the language is a part of local cultures.
12
Chairuddin, Chairuddin. "THE SHIFT OF ACEHNESE LANGUAGE IN PULAU KAMPAI COMMUNITY, NORTH SUMATRA." LANGUAGE LITERACY: Journal of Linguistics, Literature, and Language Teaching 2, no. 1 (July 7, 2018): 48–57. http://dx.doi.org/10.30743/ll.v2i1.478.
Повний текст джерелаАнотація:
This Study deals with “The Shift of Acehnese Language in Pulau Kampai Community”.The aims of this research are: (1) to obtain the reasons of language shifting that has happened in Pulau Kampai? (2).to find out what factors that caused shifting of Acehnese language in Pulau Kampai.This research use the qualitative descriptive, The Subject of research is the second generation of Acehnese community in Pulau Kampai. The Researcher found that the shifting pattern of Acehnese language among Acehnese community in Pulau Kampai is bilingual subordinate patterns that exist in the second stage. The Acehnese community (in this case, second generation) still uses Acehnese language predominantly but there are some new words that come from other languages that are used to replace some words in Acehnese.The shifting of Acehnese language happened caused by four factor that interconnected between one and the other. The four factors include (1). Migration (Acehnese community in Pulsu Kampai is a newcomers from the other areas, that are Beurenuen, Sigli, Tamiang and Aceh Timur, (2). Number of the speaker (Acehnese community is minority community, (3) Demographic, (Location of new area), and (4) Economic (a condition that requires Acehnese people to meet or join with other workers)caused a shifting of language.
13
Masykar, Tanzir, Roni Agusmaniza, Nurul Taflihati Masykar, and Febri Nurrahmi. "An instrumental analysis of oral monophthongs in Aceh Barat dialect of Acehnese." EduLite: Journal of English Education, Literature and Culture 6, no. 2 (August 31, 2021): 383. http://dx.doi.org/10.30659/e.6.2.383-396.
Повний текст джерелаАнотація:
As among the ten most spoken languages, Acehnese inevitably has many varieties. Many previous studies on Acehnese have been heavily conducted on the northern varieties of Acehnese, leaving other Acehnese varieties unexplored. Pase dialect of Acehnese has been described to have oral and nasal monophthongs and diphthongs, but no studies on Aceh Barat dialect phonetic features of Acehnese have been made. Aceh Barat dialect has also been stigmatized as being rough and vulgar in the previous study. Thus, the current study aims to explore the instrumental analysis of Acehnese oral monophthongs by Aceh Barat speakers. Three male speakers (aged 35-50 years old) speaking only Acehnese as the local language participated in the current study. The ten Acehnese words used to target the ten phonemes were adapted from study. A total of 90 tokens of Acehnese oral vowels production were analyzed using PRAAT version 6.1.29. The oral monophthongs of the Aceh Barat dialect are generally similar to the previous study on the Pase dialect. Exception emerges for the vowel /?/ and /?/, which seems to be produced differently across the speakers. Both vowels appear to stretch further down the vowel space closer to the back vowels /u/ and / ?/, respectively.
14
Rahmatillah, Refanja, Veni Nella Syahputri, Endah Anisa Rahma, and Rizki Fajrita. "Reviewing the Maintenance of Acehnese Language from the Language Policy and Planning Perspectives." International Journal of Education, Language, and Religion 3, no. 2 (December 6, 2021): 82. http://dx.doi.org/10.35308/ijelr.v3i2.4529.
Повний текст джерелаАнотація:
For over the last decade, the number of Acehnese speakers has continuously declined. The obstruction of Acehnese transfer from one generation to the next generation is believed to contribute to this condition. This paper addresses the role of language policy and planning to overcome the mentioned problem. The situation of Acehnese use and the studies related to this topic are reviewed to conclude the suggestions for the improvement of Acehnese language policy and planning. The results of the review indicate that the Acehnese language policy and planning is not well prepared, specifically related to corpus planning which affects Acehnese teaching in school. In addition, the local government does not optimally support the efforts of using Acehnese in public.
15
Ulfa, Maria. "Maintenance of Acehnese terms of address in an intermarriage family." Studies in English Language and Education 4, no. 1 (March 1, 2017): 76. http://dx.doi.org/10.24815/siele.v4i1.7006.
Повний текст джерелаАнотація:
This study deals with the maintenance of terms of address of Acehnese young generation in intermarriage family. It employs a qualitative research design with a case study. This study aims to describe: (1) the factors that influence the Acehnese young generation in intermarriage families in maintaining Acehnese terms of address in their family, (2) the patterns of the maintenance of terms of address of Acehnese young generation in intermarriage families, and (3) the reasons why the Acehnese young generation from intermarriage families maintain the terms of address in Acehnese. The subjects were 20 children of intermarriage families, with ages ranging from 15 to 26. The instruments used in this study were a questionnaire and interviews. The results showed that there were 14 respondents (70%) who maintained the terms of address and six (30%) who shifted the terms of address. Moreover, four factors that influenced the younger generation to maintain the terms of address are parental roles, attitudes, environment and demography. Additionally, there were four patterns of the maintenance of terms of address: (1) children of Acehnese fathers maintaining the terms of address, (2) children of Acehnese mothers maintaining the terms of address, (3) children of Acehnese fathers partly maintaining the terms of address mixing Acehnese and Indonesian terms of addresses, and 4) children of Acehnese mothers partly maintaining the terms of address, mixing Acehnese and Indonesian terms of addresses. Finally, three reasons for the maintenance of terms of address are family traditions, ethnic identity and politeness in language.
16
Djono, Sutiyah, and Fachri Zulfikar. "Historical Perspective of Acehnese Women's Leadership Transformation as a Source of History Learning." International Journal of Sustainable Development and Planning 17, no. 8 (December 30, 2022): 2435–44. http://dx.doi.org/10.18280/ijsdp.170811.
Повний текст джерелаАнотація:
Acehnese women's leadership is an interesting topic to discuss because of the strong Islamic law in Aceh. There have been several transformations in Acehnese women's leadership so it has become a topic of discussion and debate among the Acehnese people. This research aims to (1) describe the transformation of Acehnese leadership from a historical perspective and (2) describe the leadership of Acehnese women as a source of historical learning. This study is qualitative research with a historical method. The main source of this research is an article that contains the transformation of Acehnese women's leadership. The stages of this research are heuristics, verification or criticism, interpretation, and historiography. This study resulted in two findings. First, there have been several transformations of Acehnese women's leadership, including Laksamana Malahayati, Cut Nyak Dhien, and Cut Nyak Meutia. Second, Acehnese women's leadership as a source of historical learning includes the values of assertiveness, courage, and integrity as important points for the realization of student character. This research is a reference for teachers in fulfilling historical learning and for future researchers in conducting research about the transformation of Acehnese women's leadership.
17
Nasir, Chairina. "Attitudes of Acehnese People towards Acehnese Proverbs in Relation to Education." Studies in English Language and Education 2, no. 1 (March 16, 2015): 46. http://dx.doi.org/10.24815/siele.v2i1.2234.
Повний текст джерелаАнотація:
This study is aimed at describing proverbs from the Acehnese society and explaining the attitudes of people towards those proverbs in relation to education. The methodology applied was ethnographic using a questionnaire to obtain data. A number of 14 respondents who varied across ages, educational background and occupations participated in this study. These respondents included three housewives, two university students, one fresh graduate, one junior high school and two senior high school students, one trader, two senior citizens, one teacher and one civil servant. Based on the findings, the attitude nowadays of the Acehnese has changed radically. Out of eight adults, only three were actively using proverbs in their daily lives and teaching their children those proverbs. All of the young people, who ranged from fourteen to twenty three years old, did not use proverbs. In relation to education, proverbs are used to teach the society about courtesy, advices (e.g. for choosing companions and friends in life, child rearing, socializing/conversing, and not to mind other people’s business), and shyness as part of faith. Furthermore, a significant language shift has occurred in Aceh which has impacted Acehnese oral literature whereby more parents today prefer Indonesian to be taught as their children’s first language (Alamsyah, et al., 2011). Consequently this has put the Acehnese proverbs under the threat of becoming extinct in their own society.
18
Fakhrurrazi, Fakhrurrazi. "ATTITUDES OF INDIGENOUS ACEHNESE PEOPLE TOWARDS THEIR VERNACULAR MAINTENANCE IN LANGSA." JL3T ( Journal of Linguistics Literature and Language Teaching) 2, no. 2 (January 25, 2017): 124–46. http://dx.doi.org/10.32505/jl3t.v2i2.18.
Повний текст джерелаАнотація:
This research is a study on native people’s attitudes towards Acehnese language in Langsa Aceh. The research design used a qualitative research method that examines the attitudes of native speakers of the language of Aceh in Langsa in prewserving the language. The subject of research is the native speakers of Acehnese who live in the city of Langsa from eighteen years to twenty years old. This study used observation, questionnaire and interview. The data obtained from this study were analyzed based on the cooperative model intrcidued by Miles and Hubermann. The study shows that 55% of respondents indicates a very positive attitude towards in preserving the Acehnese by using the language in everyday communication. While 45% of respondents indicates a negative attitude where they seldom use Acehnese in their daily interaction and very often switch the language to Indonesian in their communication. The study also reveals that the use of Acehnese at home, the pride of using Acehnese and the Acehnese as identity are the factors that contribute to the preservation of Acehnese.
19
Rusli, Herman, Maya Safhida, Nira Erdiana, and Wildan Wildan. "Indonesian Female Writers’ Perspective Toward Acehnese Women: A Gynocritic Study." Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya 12, no. 1 (June 30, 2022): 148. http://dx.doi.org/10.26714/lensa.12.1.2022.148-165.
Повний текст джерелаАнотація:
This article is a study of the thoughts of Indonesian female writers towards Acehnese women as reflected in the literary works they produce. The objects used are the novel Perempuan Keumala by Endang Moerdopo (2008) and the novel Seulusoh by D. Kemalawati (2006). These two manuscripts were chosen because the background story used is about Aceh, the characters in the novel are Acehnese women. So far, it is difficult to find female Indonesian writers who highlight the social life of the female Acehnese in their stories. Thus, this study can be used as the basis for literary criticism in the field of Acehnese gynocritic feminism. This study uses a qualitative approach with descriptive text analysis. The theory that is used as the rationale for this study is Showalter's gynocritic literary criticism (1981 and 2000), which is now as a theory of contemporary literary criticism. The results of the analysis reflect the thoughts of Acehnese women writers on the figures of Acehnese women and Acehnese women in the view of women authors outside Aceh. The focus of the analysis includes (1) female biological elements; (2) female psychological elements; (3) female language; and (4) female culture. The results of the study show that Acehnese women in Acehnese women's literary works tend to appear as feminine figures, but are also brave, responsible, and have high social sensitivity. As for Acehnese women, in the eyes of women outside Aceh, they are described as brave, hard, responsible, and have a heroic spirit.
20
Dhuhri, Saifuddin. "ACEH SERAMBI MEKKAH (Studi tentang Peran Ibadah Haji dalam Pengembangan Peradaban Aceh)." Jurnal Ilmiah Islam Futura 16, no. 2 (July 18, 2017): 188. http://dx.doi.org/10.22373/jiif.v16i2.750.
Повний текст джерелаАнотація:
Great scholars with great number of literature have previously discussed the legacy of the Islamic pilgrimage’s role in spreading Islam as the Acehnese identity. However, few references extrapolate the role of Islamic pilgrimage as the mechanism of Acehnese identity formulation. Based on observation of the current site of Rumoh Aceh in Mecca, and extensive reading on Acehnese heritage, I argue that the Islamic pilgrimage (Hajj) played an extremely important role in developing Acehnese civilisation, as it might have worked as the mechanism of creating Acehnese identity among the Southeast Asian neighbours. This article concentrates on the pilgers’ route of Malacca straits‘role before the invention of steam machine and during the heyday of Acehnese civilisation. This works has significant contribution to raise the awareness of the fact that is believed to be the strong reason why the Acehnese civilisation has become the leading power at that time.
21
Muhammad, Sitti Rahmah, and Hendrokumoro Hendrokumoro. "Hubungan Kekerabatan Bahasa Aceh, Bahasa Devayan, Bahasa Sigulai, dan Bahasa Jamee." Diglosia: Jurnal Kajian Bahasa, Sastra, dan Pengajarannya 5, no. 4 (November 5, 2022): 897–920. http://dx.doi.org/10.30872/diglosia.v5i4.511.
Повний текст джерелаАнотація:
This study investigates the percentage of kinship level, separation time, and phonemic correspondence among Acehnese, Devayan, Sigulai, and Jamee languages by applying theories from Keraf (1996) and Crowley & Bowern (2010). Data was collected using interviewing, recording, listening, and note-taking techniques. Data analysis applied lexicostatistics and glottochronology techniques. The study's results indicated that Acehnese, Devayan, Sigulai, and Jamee languages were related. Based on the results of lexicostatistical calculations, it is known that the Acehnese-Devayan language, Acehnese-Jamee language, Devayan-Sigulai language, Devayan-Jamee language, and Sigulai-Jamee language can be grouped into (family) while Acehnese-Sigulai language is at the (stock) level. Acehnese and Devayan languages were a single language estimated between 2,054-2,458 years ago. Acehnese and Sigulai languages were a single language around 3,169-3,420 years ago, Acehnese and Jamee languages were a single language in 1,836 -2,206 years ago, Devayan and Sigulai languages were a single language in 1945 -2283 years ago, Devayan and Jamee were a single language in 2114-2,316 years ago, Sigulai and Jamee were a single language between 2,010-2.404 years ago. In addition, phonemic correspondences were also found within the four languages.
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Fikria, Wira, Mirza Irwansyah, and Renni Anggraini. "PARTISIPASI MASYARAKAT PADA PELESTARIAN RUMAH ADAT ACEH DI DESA WISATA LUBOK SUKON ACEH BESAR." Jurnal Arsip Rekayasa Sipil dan Perencanaan 2, no. 4 (December 10, 2019): 323–30. http://dx.doi.org/10.24815/jarsp.v2i4.14949.
Повний текст джерелаАнотація:
Indonesia has traditional architecture and traditional custom house that are specific and varied according to locally aplicable tradition, one of them is traditional house located in Aceh province called Acehnese house or rumoh Aceh. Lubok Sukon Village in Aceh Province is one of the village that still maintains the Acehnese houses as the residency and phisically as the identity of its region. The current development of residence is more directed to be current modern model of houses. This will threaten the existency of Acehnese houses sustainability and will impact to the physical of its historical area, therefore an effort to preserve the Acehnese traditional housesis needed through community participation so that a sustainable preservation concept can be realized. The metodology applied in this research is qualitative and quantitativecombination method (mixed method) with descriptive analysis. The result of the research shown that the community participation on Acehnese houses preservation is still high based on their concern and interest along with their eagerness to maintain the existency of Acehnese traditonal houses by 82.5%. This is also in accordance with the conditions of the Acehnese housesalthough some traditional elements of the house have undergone changes, but visually the identity of Acehnese houses generally remains visible. The development of Acehnese houses preservation in Lubok Sukon is not only covered the building arrangements, but also the environment of village area.
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Idaryani, Idaryani, and Fidyati. "THE ROLE OF PARENTS IN LEARNING HERITAGE LANGUAGE: A CASE STUDY OF ACEHNESE FAMILY." Getsempena English Education Journal 9, no. 2 (December 4, 2022): 79–90. http://dx.doi.org/10.46244/geej.v9i2.1889.
Повний текст джерелаАнотація:
The old pattern of learning the heritage language has been disturbed because nowadays, some parents do no longer speak their heritage to their children as a mother tongue that consequently may result in a language shift among Acehnese children. The study aims to find out the role of parents in speaking Acehnese as a mother tongue to their children and how speaking Acehnese as a mother tongue for the children impacts on language maintenance and language shift among Acehnese children. This research is a case study that employed qualitative description. The data was collected based on interviews and observation. The informants of the study are six Acehnese people who live in Blang Puntuet village, one of the suburbs in Lhokseumawe city. The informants consist of three female parents and three Acehnese youths aged over 16 years old. The result of the study shows that from three families, one parent is actively speaking Acehnese to their children, one other parent is actively speaking Indonesian to their children, and the rest one is actively speaking Acehnese only to one of her three daughters. Therefore, the study indicates that once the old pattern is disturbed the ability of the children in speaking their heritage language is also disturbed because they are no longer actively speaking Acehnese in home in speech community.
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Durie, Mark. "Grammatical Relations in Acehnese." Studies in Language 11, no. 2 (January 1, 1987): 365–99. http://dx.doi.org/10.1075/sl.11.2.05dur.
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Stokhof, W. A. L. "On nasality in Acehnese." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 148, no. 2 (1992): 247–61. http://dx.doi.org/10.1163/22134379-90003154.
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Yusuf, Yunisrina Qismullah, Stefanie Pillai, and Najwa Tgk Armia Mohd. Ali. "Speaking Acehnese in Malaysia." Language & Communication 33, no. 1 (January 2013): 50–60. http://dx.doi.org/10.1016/j.langcom.2012.08.004.
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., Farnanda, David Efendi, Alif Azadi Taufik, and Tunjung Sulaksono. "ACEHNESE COFFEE SHOPS AS PUBLIC SPACES: ACEH POLITICAL PARTICIPATION MODEL IN YOGYAKARTA." Humanities & Social Sciences Reviews 6, no. 3 (January 28, 2019): 09–15. http://dx.doi.org/10.18510/hssr.2018.632.
Повний текст джерелаАнотація:
Purpose: This paper aims to recognize a new form of political participation that is expressed by Acehnese coffee shop drinkers in supporting and criticizing local Acehnese politics, particularly those in Yogyakarta. Furthermore, this research examines the role of informal movements and clubs involved in decision-making related issues of Acehnese living in Yogyakarta.
Methodology:This is a critical qualitative approach with in-depth interviews and participatory observation over several months. Participatory observation was conducted through immersive participation in Acehnese coffee shops as public spaces and in-depth interviews with coffee shop managers, community leaders, and regular customers.
Findings: The Acehnese unique cultural and social culture of coffee drinking plays a dynamic role with Acehnese community’s relationship with politics. This culture facilitates the existence of Acehnese identity in Yogyakarta and intensifies political participation through informal discussion. Acehnese coffee shops are free and autonomous public spaces, which are collectively owned and persevered by the community.
Implication: Informal politics and local identity expressed through far political distances are interesting in Indonesia to examine social cohesion and capital nationwide. Out study also develops a model contributes to political science in Indonesian by explaining the relationship between informal and formal politics. It helps explain differences of different cultural and ethnic groups in Indonesia.
Originality: Our paper investigates the perspective of local politics within Indonesian politics. Furthermore, most contemporary political research focuses on formal and official politics, while this paper uncovers long distance informal politics embedded in unique Acehnese social culture in coffee shops. The civic contribution of Acehnese coffee shops as a public place in Indonesian democracy is convincingly established in this paper.
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Idaryani, Idaryani, and Fidyati Fidyati. "The impact of parental language ideology and family language policy on language shift and language maintenance: Bilingual perspective." EduLite: Journal of English Education, Literature and Culture 7, no. 1 (February 28, 2022): 192. http://dx.doi.org/10.30659/e.7.1.192-208.
Повний текст джерелаАнотація:
This study aims to investigate parents� language ideology and family language policy (FLP) among Acehnese families that impact on language shift and language maintenance of Acehnese as a heritage language. The participants of the study were 10 female parents from one of the suburbs in Lhokseumawe City, who have young children from 2 years to 15 years old. The study employed a descriptive qualitative method. The data was collected through semi-structured interviews. The result of the study shows that the majority of parents� belief that Indonesian is significant for their children's education, has resulted in parents prioritizing Indonesian for their children as the dominant language to speak at home. Furthermore, the family language policy adopted by parents has an impact on language shift among Acehnese children to the Indonesian language. �Parents are reluctant to speak Acehnese to their children as a mother tongue and tend to abandon their heritage language. There are two significant points that are lost due to the consequence of parents� belief and there the family language policy to choose only Indonesian as a mother tongue to their children; first, it has led their children to grow as monolingual people that somehow is a big loss for the Acehnese children in order to gain various benefits culturally, cognitively, and communicatively from being bilinguals; second, Acehnese is under serious threat as Acehnese children ability in speaking their heritage language keep decreasing. Thus, strong efforts need to be done by all parties for Acehnese language preservation as a part of the unique identity of the Acehnese people.
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Wildan, Wildan, Denni Iskandar, Yusri Yusuf, Rahmad Nuthihar, and Raiyana Putri Kana. "The integration of Acehnese words in Kamus Besar Bahasa Indonesia." Studies in English Language and Education 9, no. 3 (September 15, 2022): 1239–55. http://dx.doi.org/10.24815/siele.v9i3.26086.
Повний текст джерелаАнотація:
This study aimed to investigate the integration of Acehnese words in Kamus Besar Bahasa Indonesia (KBBI, or Indonesia Dictionary). The contribution of Acehnese words enriches Indonesian vocabulary as the national language. This study followed the descriptive-analytical research method using observational and note-taking techniques. The data source was the online version of KBBI, available on the following web page: https://kbbi.kemdikbud.go.id/. The data comprised the Acehnese vocabulary registered on KBBI and became part of the country's national language. The data analysis used Miles et al.’s (2014) models, consisting of condensation data, display data, and conclusion drawing/verification. The results showed that 134 Acehnese words are integrated into Indonesian. The contribution of the Acehnese language to Indonesian was relatively small compared to the contribution of other local languages. Of 134 Acehnese words, they comprise nouns (70.90%), verbs (21.64%), adjectives (6.72%), and adverbs (0.75%). It was also revealed that the Acehnese words that had been integrated successfully into Indonesian came from 24 areas of use. Based on these findings, it can be concluded that the Acehnese language has enriched the Indonesian vocabulary, and this integration is integral to interlanguage word borrowing. The present study’s findings contribute to the national language digitalization policy, particularly the digitalization of the Indonesian language dictionary, especially to achieve the quality level of the national language dictionary.
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Nuzula, Feenna, Zainuddin Zainuddin, and Ade Aini Nuran. "QUESTION WORDS IN ENGLISH AND NORTH ACEH DIALECT OF ACEHNESE." LINGUISTICA 8, no. 3 (September 22, 2019): 176. http://dx.doi.org/10.24114/jalu.v8i3.14634.
Повний текст джерелаАнотація:
This study dealt with Question Word in English and North Aceh Dialect of Acehnese. The objectives of the study were to investigate the similarities, differences, and implication of question words in English and Acehnese by using Paul’s theory. This study was conducted by using descriptive library research. The data of this study were taken from some books of English and Acehnese grammatical structure. For collecting data, this study used the method of contrastive analysis. The findings showed that there were five similarities and seven differences based on form and function. Question word in English and Acehnese were partly-correspondences in terms of form. There were the question word in both languages can be placed at the beginning of question, while Acehnese question word can be placed in the middle of question after added a based word /tu-/ that can produce a new question word. In term of function, Question word in English and Acehnese were partly-correspondences because both languages were asking about informations, while in English there were two question words that can change the basic function after added the word “about”.Keywords: Question Word, English, North Aceh Dialect, Acehnese.
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Masykar, Tanzir, Roshidah Binti Hassan, and Stefanie Pillai. "Perception of English vowel contrasts by Acehnese-Indonesian bilingual learners of English." Indonesian Journal of Applied Linguistics 11, no. 3 (January 31, 2022): 718–28. http://dx.doi.org/10.17509/ijal.v11i3.35086.
Повний текст джерелаАнотація:
Previous studies have reported that second language (L2) learners filter non-native L2 sounds through their existing native or first language (L1) sounds when learning L2 sounds. The degree of similarity between L1 and L2 sounds can predict the ease of acquisition of non-native L2 sounds. In the context of English language learning in Indonesia, most learners are likely to speak two languages before they learn English at school; Acehnese is not wituout any exception. As a result, they have larger phonemic inventories to rely on when learning English sounds. This study seeks to investigate how Acehnese-Indonesian bilinguals perceive five sets of vowel contrast in English (i.e., /ɪ/ - /iː/, /æ/ - /ɛ/, /ʌ/ - /ɑː/, /ʊ/ - /uː/, and /ɑː/ - /ɔː/). A special focus is given to their perception of English vowel contrasts that are new, similar, and identical to Acehnese and Indonesian vowels. A group of 31 high school students (N=31) from an Islamic boarding school in Aceh participated in this study. An AX test comprising repetition and minimal pairs of English vowel contrasts in CVC word contexts was randomly presented to the students. The data were analyzed by comparing the means of each vowel pair followed by a general linear model statistical analysis and interpreted based on speech perception and production models. The findings indicate that the Acehnese-Indonesian bilinguals discriminate the vowel pairs /æ/ - /ɜː/ and /ɑː/ - /ɔː/ better than the /ɪ/ - /iː/, /ʌ/ - /ɑː/ and /ɑː/ - /ɔː/ pairs. The vowel pairs in which both vowels are novel to Acehnese and Indonesian were moderately discriminated compared to the pairs in which one vowel is similar in both Acehnese and Indonesian. It can be said that students perceived pairs with one vowel similar to Acehnese-Indonesian better than pairs with both vowels or one vowel novel in Acehnese and Indonesian. The findings reported in the paper are expected to inform pedagogic practices, particularly in the development of materials for the teaching of English pronunciation. English teachers in Aceh may incorporate Acehnese words that have similar sounds to English while emphasizing the novel sounds which are absent from the Acehnese vowel system.
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Ichsan, Muhammad. "COMMUNITY DIASPORA IN THE MARITIM STRAIT OF MALAKA MALAYSIA : A CASE STUDY OF THE ACEH RUNCIT SHOP." Aceh Anthropological Journal 4, no. 2 (December 30, 2020): 164. http://dx.doi.org/10.29103/aaj.v4i2.2892.
Повний текст джерелаАнотація:
This journal article was written as a study of the Diaspora of the Aceh community in Malaysia. The Tsunami in Aceh 16 years ago has brought big changes to the people, both from the cultural aspects and new ideas that are constantly developing. The earthquake disaster followed by the tsunami caused damage and exacerbated political conflict between GAM and the TNI, which had a major impact on the Acehnese community. This condition made the people of Aceh start thinking about migrating to neighboring countries such as Malaysia because they saw more profitable opportunities. The Diaspora that occurred as a result of the Acehnese who migrated to Malaysia gave birth to a new culture. The presence of the Acehnese in Malaysia is marked by the formation of the Acehnese community and small shops which are the embodiment of the Aceh-Malaysia Diaspora. This study refers to ethnographic principles in the area of the village of Aceh, Yan Kedah. This research is a case study, an exploration and analysis technique in the investigation of a particular social unit. This research was conducted to determine the impact of the presence of the Acehnese diaspora on Malaysia. From the results of the discussion, it was found by researchers that the underlying reason for the Aceh and Malaysian Diaspora was due to the desire of the Acehnese people to leave the conflict zone which threatened the lives of the Acehnese community traders. Then the religious aspects also affect so that it is easy for the Acehnese people to adapt to Malaysia and be able to survive and unite the cultures of Aceh and Malaysia.
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Mursyidin, Mursyidin, Rahmad Nuthihar, Wahdaniah Wahdaniah, and RN Herman. "Understanding Acehnese Proverbs and Their Relation to the Community Work Ethics." International Journal of Education, Language, and Religion 2, no. 1 (May 30, 2020): 11. http://dx.doi.org/10.35308/ijelr.v2i1.2191.
Повний текст джерелаАнотація:
This study discusses the work ethic of the Acehnese people based on hadih maja(Acehnese proverb). This research used qualitative descriptive approach. Sources of the data come from a collection of Acehnese proverbs written by Hasyim (1977) and interviews with the community regarding the use of Acehnese proverbs. The results of this study suggest that the work ethics of the people of Aceh can be categorized based on five attitudes which include (1) responsibility, (2) hard work, (3) rational, (4) honest, and (5) discipline. The form of responsibility includes doing the job completely and not giving the job to someone else. Hard work is described by not wasting time but utilizing time productively. Rational attitude is described by doing logical work and being able to do well. Honesty must be carried out by workers in order to obtain safety in and trust from others. Furthermore, discipline is illustrated by the routine of the Acehnese people who demand to work on time.
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Nuzwaty, Muhammad Ali Pawiro, Liesna Andriany, and Risnawaty. "Language Choice by Bilingual Speech Community of Acehnese in Family Domain in Medan: A Case Study." International Journal of Applied Linguistics and English Literature 8, no. 6 (November 30, 2019): 9. http://dx.doi.org/10.7575/aiac.ijalel.v.8n.6p.9.
Повний текст джерелаАнотація:
This study is a case study that covers the presentation formats for language choice on the speech community of Acehnese based upon family domains in bilingual Indonesian speech behavior. The sources of variance are between Aceh and Indonesian languages in Medan. The parameters that are being used first through language choice between Indonesian, Indonesian/Acehnese, and Acehnese relating to the role relationship between husband to wife; father, mother and their sons and daughters. The second one is related to speech situation such as arguing, advising, chatting, and persuading. The method approach is quantitative descriptive and was employed by the samples of 200 persons. The result shows that the average persentage of the language choice in every single speech situation among the husbands to the wives was 86% and the wives to the husbands was 82% dominantly Acehnese. The average percentage of the language choice among sons and daughters to their parents or vice versa was 76 % constantly mixing language; Acehnese/Indonesian in all of speech situations. The result of this study showed that mostly the husbands and the wives maintain their tribe language well. The result found that most of the children of Acehnese never totally leave their tribe language, even they live in Medan as a big city.
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Mustafa, Faisal. "Patterns of Acehnese Reduplication in Early Literary Works." OKARA: Jurnal Bahasa dan Sastra 16, no. 1 (May 12, 2022): 51–71. http://dx.doi.org/10.19105/ojbs.v16i1.6112.
Повний текст джерелаАнотація:
Reduplication is a morphological operation in many Austronesian languages, including Acehnese. This process is very productive in Acehnese, and it occurs with many patterns. This study aims to find out the reduplication patterns in Acehnese based on nine literary works written in the 19th century or earlier. The study also focuses on reduplicated patterns and how affixation is treated in reduplication. The study was qualitative, and thus the data were analyzed qualitatively. The data collection and analysis included data extraction, data classification, data display, and data interpretation. The conclusion was verified by comparing the interpretation and tokens from the data. The results showed that reduplication in Acehnese appeared in total reduplication and partial reduplication. Each pattern involved rhythmic reduplications where vowel and some consonant alterations appeared in the reduplicants. In addition, some of those patterns were lexicalized reduplication, where the reduplication did not have any stem or non-reduplicated form. More than half of the lexicalized reduplicated words were onomatopoeia, words imitating sounds. Finally, only prefixes meu-, peu-, and teu- are found in Acehnese reduplication. These findings have provided comprehensive information regarding the patterns of Acehnese reduplication, which revealed that reduplication is a significant process of word formation in the language.
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Durie, Mark. "Control and decontrol in acehnese." Australian Journal of Linguistics 5, no. 1 (June 1985): 43–53. http://dx.doi.org/10.1080/07268608508599335.
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Sanusi, Sanusi. "CHARACTER EDUCATION IN THE ACEHNESE IDIOMS OF KUALA BATEE COMMUNITY OF SOUTHWEST ACEH." JURNAL ILMIAH DIDAKTIKA: Media Ilmiah Pendidikan dan Pengajaran 22, no. 1 (August 31, 2021): 14. http://dx.doi.org/10.22373/jid.v22i1.8715.
Повний текст джерелаАнотація:
This study is entitled "Character Education in the Acehnese Idiom in the Kuala Batee Community of Southwest Aceh”. The Acehnese idiom was used as a support in advising and as a means of maintaining existing norms in the society. A Society is one of the most influential molders of character education because of its interactions. The values of traditional culture are recognized by all levels of the society in the regions and nationalities that become national identities. Not only culture, local languages also need to be used in daily interactions in society so that they do not experience a serious decline, which will eventually disappear over the time. In this case, the Acehnese Idiom became a medium to spread the value of character education to the next generation. The purpose of this study is to describe the Acehnese expressions that contain the values of character education in the community of Kuala Batee Southwest Aceh. The method of this research is a descriptive qualitative. Interview was used as an instrument. In this study, 8 subjects are chosen using purposive sampling that consist of tuhapheut and village elders in the community. The location of this study is in Kuala Batee District, Southwest Aceh. There are 18 character values in the Acehnese Idiom in the community of Kuala Batee, Southwest Aceh which consists of; religious, honest, tolerance, discipline, hard work, creative, independent, democratic, curiosity, national spirit, love of the homeland, respect for achievement, friendly/communicative, love peace, love to read, care for the environment, social care and responsibility. The expressions found in the Kuala Batee community are in the form of one line, two lines, three lines and four lines. The Acehnese idiom in the community of Kuala Batee Southwest Aceh is in the oral form which has its own meaning and use as an advice relating to divinity, self, others and the environment. Based on the above conclusions, the author suggests the community to preserve the Acehnese idiom so that it becomes a legacy for the next generation. To the government, it is hoped that they will support to publish references related to Acehnese idioms and other types of folklore related to Acehnese culture so that they can add references to other studies.
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Iqbal, Muhammad. "Existence of Acehnese expression in culture of Indonesian speech community." Journal of Applied Studies in Language 1, no. 1 (December 18, 2017): 72. http://dx.doi.org/10.31940/jasl.v1i1.679.
Повний текст джерелаАнотація:
The existence of the Acehnese expression in the culture of the Indonesian speech community is a sociolinguistic study. This study was aimed to describe the function of the Acehnese expression used by Indonesian speakers. Method of describing the existence of expression using qualitative approach of descriptive type. The Acehnese language expression data was collected from the informant using a note. The results of this study indicate that the Acehnese expression has a certain function in society so that the expression is used when communicating. The functions vary in order to establish loyalty, fairness, tranquility, and to maintain a balance of life. The Acehnese phrase exists in the Indonesian speaking community because it has a continuity between communication and its implementation in the life of society. The existence of this phrase is used as a social critique, guidance, and advice to strengthen unity and unity with in the framework of Indonesianc ulture. This expression exists for speakers of the Indonesian language because it contains the power of value that is a ble to educate speaker sunconsciously and thoroughly.
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Makin, Al. "Identitas Keacehan dalam Isu-Isu Syariatisasi, Kristenisasi, Aliran Sesat dan Hegemoni Barat." ISLAMICA: Jurnal Studi Keislaman 11, no. 1 (September 1, 2016): 113. http://dx.doi.org/10.15642/islamica.2016.11.1.1-22.
Повний текст джерелаАнотація:
This article presents a study of the Acehnese religious identity in responding to the issues of shar??ah application in the province, Chirstian mission, deviant sects, and Western hegemony. These themes somehowe play a role in defining the Acehnese identity in the way in which the informants use these themes to project themselves; who they are in relating Islam to the Aceh identity. The spirit of conservatism can be seen in their feeling of being threatened by Christian missionary, deviant sects, and Western hegemo-ny. The application of shar??ah , on the other hand, gives another legitimacy of the Acehnese identity. Although the issue of shar??ah can be found in other provinces in Indonesia, shar??ah in Aceh is perceived to be different. This article also presents different voices of the Acehnese who are critical to their fellow Acehnese who support shar??ah appli-cation, and give negative reaction to the Christian mission, deviant sects and Western hegenomy. This article is based on a fieldwork by interviewing some informants in Banda Aceh in July 2013.
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Iskandar, Denni, Mulyadi Mulyadi, Khairina Nasution, and Ridwan Hanafiah. "A Study of types and core constituents of Acehnese relative clauses." Studies in English Language and Education 8, no. 1 (January 3, 2021): 397–410. http://dx.doi.org/10.24815/siele.v8i1.18164.
Повний текст джерелаАнотація:
This research aims to determine and explain the types and the core constituents of Acehnese relative clauses which so far have not been thoroughly discussed. To collect data for this study, a direct elicitation technique is used, and the data is then analyzed through a qualitative descriptive technique. The results showed that the relative clauses in Acehnese were clauses embedded as modifiers of noun phrases. Similar to the relative clauses’ theory proposed by experts in the Acehnese, there are five types of relative clauses: relativization of subject, relativization of predicate, relativization of object, relativization of possessive, and relativization of noun. Relative clauses in Acehnese are formed by connecting core nouns and relative clauses through the connecting word ‘nyang’, except for the relative clause of the predicate element through the ellipsis of the predicate element. The basic structure of the Acehnese relative clauses is the arrangement of the main constituents preceding (postnominal) the relative clauses. The constituents that described the relative clauses could form words or phrases depending on the reference to the meaning of the relative clauses. In the Acehnese, the following elements do not exist: (1) relative clauses that can be reduced by adverbials such as in English, (2) relative pronouns as in German and relative particles such as in Chinese Mandarin; and (3) the attachment of relative suffixes to verbs as in Korean.
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Usman, Jarjani, and Yunisrina Qismullah Yusuf. "The dehumanizing metaphors in the culture of Acehnese in Indonesia." Indonesian Journal of Applied Linguistics 10, no. 2 (October 18, 2020): 397–405. http://dx.doi.org/10.17509/ijal.v10i2.28611.
Повний текст джерелаАнотація:
This study investigated dehumanizing metaphors used in the daily life and collective memory of Acehnese people in Indonesia and how male and female persons are presented. The interviews were held with 20 people from six districts in Aceh province, Indonesia. Data were collected from elders aged 60 and above, and Acehnese is spoken as their mother tongue. Since they did not travel much (except for occasional holidays with families and Hajj pilgrimage), they are deemed untainted native speakers of Acehnese. For analysis, grounded by the Conceptual Metaphor Theory, this study found that the metaphorical expressions in the Acehnese culture that dehumanize people mostly use animals' concepts, and the rests are of the inanimate entity, and plants. The negative meanings present human as animals are such as agam buya (crocodile man), kamèng keudèe (goat in the market), manok agam (cock), among others, and the positive ones that present human as plants are boh lam ôn (a leaf-covered fruit) and padé jum (wet rice). They negatively or positively describe a person's behavior where the negative ones are commonly associated with a person's corrupt behavior and the positive ones for good behavior. Most of the dehumanizing metaphors are genderless; only a few are gender-based. Acehnese is a genderless language that has no distinctions of grammatical gender. These metaphors inform the conceptual system or belief of the Acehnese society through language use.
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Khairunnisak, Khairunnisak. "Jenis-jenis Tumbuhan dalam Tradisi Peusijuek Masyarakat Aceh dan Makna Filosofisnya." Jurnal Adabiya 21, no. 1 (July 17, 2020): 103. http://dx.doi.org/10.22373/adabiya.v21i1.6456.
Повний текст джерелаАнотація:
Peusijuek is one of traditional rituals in the Acehness culture. This tradition is usually done to invoke salvation, peace and happiness in life. As one of the cultural heritages, the peusijuek tradition is rich in values and special meaning. One of them is the use of plants in the ritual of peusijuek, which is used as symbols for hopes and prays. This paper would like to discuss about the types of plants used in the peusijuek tradition so that it can be recognized by the wider community, as to increase knowledge about the cultural traditions of the Acehnese people.
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Rahmi, Rahmi, Rosmala Dewi, Nurasiah Nurasiah, Fitriana Fitriana, and Abdul Azis. "Consept Analysis: Acehnese Ethnic Style Party Fashion Design." International Journal of Multicultural and Multireligious Understanding 8, no. 10 (October 15, 2021): 276. http://dx.doi.org/10.18415/ijmmu.v8i10.3056.
Повний текст джерелаАнотація:
In general, this research is an effort to preserve culture, especially the culture of dress, by digging deeper into the current Acehnese ethnic clothing, then using it as a source of ideas to create a party dress design with Acehnese ethnic nuances. The research approach used is qualitative, with ethnographic methods. There are currently 5 ethnic Acehnese clothing, namely coastal Aceh, inland Aceh, mountainous Aceh, Aneuk Jame, and Tamiang. Of the five types of Acehnese ethnic clothing that exist today, there are several differences, namely in the type of material, color of material, form of decoration (motif), color of decoration, technique of application of decoration and fashion model. Each ethnic dress has a characteristic that distinguishes one ethnic dress from another, which is said to be an identity.
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Muliawati, Ida, and Dara Yusnida. "The perception of Acehnese parents on heritage language maintenance: A quantitative approach." Studies in English Language and Education 9, no. 2 (May 23, 2022): 851–69. http://dx.doi.org/10.24815/siele.v9i2.23182.
Повний текст джерелаАнотація:
Family is the ideal platform to maintain the indigenous language, and parents are the core feature in promoting it to the children. Many previous studies have concentrated on the Acehnese younger generations’ declination use of Acehnese. Their perception of the language is initially linked to the parents’ attitude towards it since the parents’ attitude determines the children’s perception of it. Hence, the present research aims to fill in the gap by assessing the language attitude of the Acehnese parents living in the urban areas on Acehnese and searching for their efforts in passing the language to their descendants. Fifty-five respondents from three different districts in Banda Aceh were purposely selected by considering some criteria to fulfill the need of this research. The data were collected by distributing questionnaires and analyzed using a descriptive quantitative model; a five-point Likert Scale, a weighted mean score, a mean combined score, and a score interval to put the results based on their criteria. The result shows that the language attitude of the Acehnese parents is in good criterion (4.2); they honor, respect, and are proud of speaking the language as their identity. Moreover, they also put some genuine efforts into maintaining and inheriting the language by speaking the language while interacting with the spouse, children, and other Acehnese community members; and promoting the language to their children in several ways despite living in urban areas.
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Abdulrahman Almurashi, Wael. "A Simple Analysis and Critical Reflection of the Morphology and Syntax of Acehnese Language." Journal for the Study of English Linguistics 4, no. 1 (April 2, 2016): 31. http://dx.doi.org/10.5296/jsel.v4i1.9249.
Повний текст джерелаАнотація:
<p>There are specific morphology and syntax rules that accompany every language and contribute to the uniqueness of each language. When people learn a new language, for example, they must apply the grammar rules associated with it if they want to be effective communicators. In Indonesia, within the province of Aceh, a good number of local languages are spoken. One such language, which the people living in the northern part of Sumatra, Indonesia, speak, is known as Acehnese. The major objective of this study is to conduct an evaluation and a critical reflection of Acehnese that will describe the language’s morphology and syntax in full detail. One native speaker studying for a Doctor of Philosophy at Adelaide University, by the name of Zulfadli Aziz, provided the data used for this research work. The International Phonetic Alphabet (IPA) symbols were utilised in identifying and transcribing all instances involved in the data. Regarding Acehnese morphology, several aspects have been explained in detail, namely, pronouns, tenses, plurality, reduplication, affixes, classifiers, and articles. This study also covers some aspects in term of syntax such as, word order, flexibility, and intonation. Many identifiable differences exist between Acehnese and Arabic, for instance, the word order in Arabic is verb-subject-object (VSO) whereas Acehnese has an SVO order. Furthermore, the paper makes recommendations that could easily be applied to make the experience of learning Acehnese easy.</p>
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Durie, Mark. "Proto–Chamic and Acehnese mid vowels: towards Proto–Aceh–Chamic." Bulletin of the School of Oriental and African Studies 53, no. 1 (February 1990): 100–114. http://dx.doi.org/10.1017/s0041977x00021297.
Повний текст джерелаАнотація:
The aims of this paper are: (i) to report new dialect data for a vowel contrast in Acehnese which was not recorded in earlier descriptive work, (ii) to show that this contrast is cognate with a contrast reconstructed for Proto–Chamic, and (iii) to reconstruct this part of the vowel system of Proto–Aceh–Chamic.A close genetic relationship between Acehnese and Chamic was first suggested by Nieman (1891). Although a contrary view was expressed by Blagden (1929), the issue has been conclusively put to rest by the work of Cowan (1933, 1948, 1974, 1981, 1983, 1988), Shorto (1975, 1977) and Collins (1975) who all agree on the existence of a distinct Aceh–Chamic sub–group within Austronesian.Unfortunately, comparative work on Aceh-Chamic (Cowan: Chamo- Achehic, Shorto: Achino-Cham) has been hampered by problems of access to the data. In Lee's (1966) and Burnham's (1976) reconstructions of Proto-Chamic no mention is made of Acehnese. On the other hand, Cowan and Shorto, the two scholars who have furthered Aceh-Chamic studies the most, have not had access to Lee (1966), nor, in more recent works, to Burnham (1976). Another problem has been that Acehnese source materials have been restricted to just one dialect, as reflected by Djajadiningrat's (1934) and Kreemer's (1931) Acehnese-Dutch dictionaries.This paper represents one step towards addressing some of these problems, by comparing new Acehnese dialect data with the comparative Chamic wordlist compiled by Lee and augmented by Burnham. I focus here upon a specific
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Rizki, Syukri. "Hikayat Prang Sabi: Acehnese Jawi as a Medium of Successful Da’wa." Proceedings of International Conference on Da'wa and Communication 1, no. 1 (November 5, 2019): 170–83. http://dx.doi.org/10.15642/icondac.v1i1.287.
Повний текст джерелаАнотація:
Besides serving as a means of entertainment, a hikayat in Aceh plays a salient role when it comes to inculcating the Islamic values to perform jihad. An epic Hikayat Prang Sabi – which is written in Acehnese Jawi – is evident to spur the Acehnese people to struggle against the Dutch invaders during the Aceh War. Numerous studies have been conducted on this hikayat to scrutinize the striking motivation it harbors. Noticeably, the hikayat is proof that Acehnese Jawi became an effective medium in successfully transmitting the da’wa to defend land and soul. However, the orthography, unlike Malay Jawi, now suffers from the lack of attention in terms of its writing system. Therefore, it is imperative to study how the orthography is employed so that it had such sheer readability in communicating the divine message. For this reason, this study attempts to unravel the Jawi writing system employed by the author in writing the hikayat. Content analysis is conducted on the script of the hikayat which is the subject of this study. It is found that the hikayat is written in various Acehnese dialects, which then affect the Jawi spelling. The Acehnese Jawi in the hikayat does share the same spelling in some words with Malay Jawi even though pronounced differently. A plethora of Arabic loanwords maintains their original spellings in Acehnese Jawi while some others are customized to suit the progressive change of local pronunciation and due to the attachment of prefixes and suffixes.
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Nurrahmi, Febri. "The Construction of Acehnese Identity in Serambi Indonesia after the Helsinki Memorandum of Understanding." Talenta Conference Series: Local Wisdom, Social, and Arts (LWSA) 1, no. 2 (December 10, 2018): 354–61. http://dx.doi.org/10.32734/lwsa.v1i2.207.
Повний текст джерелаАнотація:
The signing of Memorandum of Understanding (MoU) between the Government of Indonesia and The Free Aceh Movement (GAM) in 2005 in Helsinki officially ended the armed separatist movement in Aceh. The long history of separatist movement in the region had created the question of identity between Acehnese and Indonesian identities among Acehnese. This study investigated the construction of Acehnese identity in relation to Indonesian identity in Serambi Indonesia, the most prominent local media, after the signing of the Helsinki peace accord. This study used a textual analysis to examine the construction of Acehnese identity through the use of symbolic language. The sample of 88 articles collected from July 2012 to May 2013 were analyzed based on five coding categories; themes, framing perspectives, labels to describe Aceh, labels to describe Indonesia, and depiction of Aceh-Indonesia relations. Findings revealed that Serambi Indonesia had managed to negotiate the tension between Acehnese and Indonesian identities. The newspaper overtly legitimated Aceh as an Indonesian region while maintaining the specialty of Aceh in comparison to other provinces of Indonesia. These findings suggested that the local media played a significant role in identity reconciliation during the reconciliation process in the post-conflict area
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Aziz, Zulfadli Abdul, Yunisrina Qismullah Yusuf, Burhansyah Burhansyah, and Meutia Muzammil. "To Say or not to Say? Construing Contextual Taboo Words Used by Acehnese Speakers in Indonesia." Journal of Ethnology and Folkloristics 14, no. 2 (December 1, 2020): 83–98. http://dx.doi.org/10.2478/jef-2020-0017.
Повний текст джерелаАнотація:
AbstractThis study describes the types of taboo words used by the Acehnese people in Aceh, Indonesia. Ten language informants in the district were interviewed for this qualitative study. The interviews were recorded and then transcribed prior to analysis. The data were then analysed by the procedures of condensation, display, and conclusion drawing. The findings of the research reveal that the most common taboo types used by Acehnese speakers are taboos of vulgarity or obscenity, epithet, and the taboo of disease. This implies that calling people bad names, talking about sex, mentioning incurable or ‘repulsive’ diseases are among the most taboo discussions in Acehnese society. Taboo words related to religion are found the least in the data, which could imply that these words are small in number because the Acehnese people embrace their religion strongly and thus minimise verbal abuse related to it.
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Khairunnas, M., Harmona Daulay, and T. Ilham Saladin. "Kepemimpinan Perempuan Aceh." PERSPEKTIF 11, no. 4 (October 26, 2022): 1559–68. http://dx.doi.org/10.31289/perspektif.v11i4.7739.
Повний текст джерелаАнотація:
The purpose of this study is to find out how the Acehnese paradigm is historically constructed and deconstructed. The problem raised is how the Acehnese people's paradigm towards women's leadership in Aceh and what kind of discourse will help Acehnese women in achieving gender justice. The method in this research is a case study with a qualitative approach. The research subject is the leadership of Acehnese women, and the objects in this research are academics, NGOs (social institutions), community leaders and political figures. The location of this research is in the city of Banda Aceh. Data collection techniques through observation and in-depth interviews. The theory used is the theory of leadership, gender politics and habitus. The results of the study indicate that the implementation of culture and the Islamic sharia system tends to hinder women's movement with the principle of protection. The restrictions on the role of women by patriarchal culture make Acehnese women shackled and receive discriminatory treatment. This inequality between the roles of men and women is one of the structural and cultural barriers that causes individuals in society to not have equal access. The differences in roles, functions, and responsibilities between men and women are the result of social construction and can change according to the times.