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PERBANDINGAN HASIL BELAJAR MODEL KOMUNIKASI PEMBELAJARAN KOOPERATIF DAN KONVESIONAL Nahuway, Lodewyk; Farid, Muhammad
KAREBA : Jurnal Ilmu Komunikasi Vol.1 No.1 Januari - Maret 2011
Publisher : KAREBA : Jurnal Ilmu Komunikasi

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AbstrCooperative, Conventional, Sociologyact The aim of this research is know the student learning output in sociology that using the cooperative learning communication, the learning output that using thr convetional learning communication model, and the sociology learning output differences between the cooperative learning communication model and the conventional learning communication model. The method that used is Pretest-Posttest Control Group Experimental Design by applying teo variables. The dependence variable is the sociology learning output and the independence variable is the learning using the cooperative learning communication and the conventional learning communication. The data analysis that used is descriptive statistic analysis that is mean calculation and t-test. The result indicates that there is a significant betwen the student outputs of learning sociology that taught using the cooperative learning communication model and the conventional learning communication model. The cooperative average is 79.33 and the conventional average is 74.60. it is proved by the t-test calculation where tcalculation > ttable (3.76>2.00). So, the more effective the learning design by the cooperative learning communication the more the student knowledge and skill increased.Abstrak Penelitian ini dimaksudkan untuk mengetahui hasil belajar siswa dalam mata pelajaran Sosiologi dengan menggunakan metode Komunikasi Pembelajaran kooperatif dan konvensional. Metode yang digunakan dengan memakai Pre-test dan Post-test Rancangan Eksperimen pengendalian kelompok (Pretest â Posttest Control Group Experimental Design). Dengan menerapkan dua variabel, yakni variabel bebas (dependence variable) ialah hasil dari proses pembelajaran Sosiologi, dan variabel tergantung (Independent variables) ialah penggunaan model komunikasi pembelajaran kooperatif dan konvensional. Analisis data memakai Statistik deskriptif dengan kalkulasi mean dan t-test. Hasil penelitian menunjukkan bahwa ada hubungan yang signifikan antara hasil belajar siswa dalam Sosiologi yang menggunakan metode komunikasi pembelajaran kooperatif dan model konvensional. Model kooperatif rata-rata 79.33 dan konvensional rata-rata 74.60. ini dibuktikan dengan perhitungan T-test dimana tcalculation > ttable (3.76>2.00). Dengan demikian dapat disimpulkan bahwa rancangan pembelajaran dengan menggunakan model pembelajaran kooperatif dapat meninggalkan pengetahuan dan keterampilan siswa.Â

PERBANDINGAN HASIL BELAJAR MODEL KOMUNIKASI PEMBELAJARAN KOOPERATIF DAN KONVESIONAL Lodewyk Nahuway; Muhammad Farid
KAREBA : Jurnal Ilmu Komunikasi Vol.1 No.1 Januari - Maret 2011
Publisher : Fakultas Ilmu Sosial dan Ilmu Politik Universitas Hasanuddin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31947/kjik.v1i1.374

AbstrCooperative, Conventional, Sociologyact The aim of this research is know the student learning output in sociology that using the cooperative learning communication, the learning output that using thr convetional learning communication model, and the sociology learning output differences between the cooperative learning communication model and the conventional learning communication model. The method that used is Pretest-Posttest Control Group Experimental Design by applying teo variables. The dependence variable is the sociology learning output and the independence variable is the learning using the cooperative learning communication and the conventional learning communication. The data analysis that used is descriptive statistic analysis that is mean calculation and t-test. The result indicates that there is a significant betwen the student outputs of learning sociology that taught using the cooperative learning communication model and the conventional learning communication model. The cooperative average is 79.33 and the conventional average is 74.60. it is proved by the t-test calculation where tcalculation > ttable (3.76>2.00). So, the more effective the learning design by the cooperative learning communication the more the student knowledge and skill increased.Abstrak Penelitian ini dimaksudkan untuk mengetahui hasil belajar siswa dalam mata pelajaran Sosiologi dengan menggunakan metode Komunikasi Pembelajaran kooperatif dan konvensional. Metode yang digunakan dengan memakai Pre-test dan Post-test Rancangan Eksperimen pengendalian kelompok (Pretest – Posttest Control Group Experimental Design). Dengan menerapkan dua variabel, yakni variabel bebas (dependence variable) ialah hasil dari proses pembelajaran Sosiologi, dan variabel tergantung (Independent variables) ialah penggunaan model komunikasi pembelajaran kooperatif dan konvensional. Analisis data memakai Statistik deskriptif dengan kalkulasi mean dan t-test. Hasil penelitian menunjukkan bahwa ada hubungan yang signifikan antara hasil belajar siswa dalam Sosiologi yang menggunakan metode komunikasi pembelajaran kooperatif dan model konvensional. Model kooperatif rata-rata 79.33 dan konvensional rata-rata 74.60. ini dibuktikan dengan perhitungan T-test dimana tcalculation > ttable (3.76>2.00). Dengan demikian dapat disimpulkan bahwa rancangan pembelajaran dengan menggunakan model pembelajaran kooperatif dapat meninggalkan pengetahuan dan keterampilan siswa.

Anike J. M. Manuputty, dan Lodewyk Nahuway, Profil Pranata Sosial Komunitas Suku Nuaulu Di Pulau Seram Kabupaten Maluku Tengah Anike J. M. Manuputty; Lodewyk Nahuway
HIPOTESA - Jurnal Ilmu-Ilmu Sosial Vol 15 No 1 (2021): Hipotesa
Publisher : STIA Abdul Azis Kataloka Ambon

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Penelitian ini bertujuan untuk mengetahui keberadaan dan manfaat pranata sosial budaya pada komunitas suku Nuaulu. Teknik pengumpulan data observasi dan wawancara mendalam. Informan penelitian dari unsur pemerintah negeri, tokoh adat, tokoh pemuda, tokoh pendidik dan masyarakat. Hasil penelitian menyimpulkan bahwa pengaruh adat istiadat sangat kuat dan kental dalam kehidupan masyarakat Nuaulu dengan kesetiaan masyarakat dalam menjalankan pranata-pranata yang masih berlaku. Pranata ekonomi dan sistim mata pencaharian masyarakat Nuaulu adalah bertani, mengolah sagu, meramu, dan berburuh,. Komoditinya untuk konsumsi rumah tangga dan selebihnya dijual ke pasar. Pranata kelembagaan sosial budaya yaitu upacara masa dewasa bagi anak laki-laki (pataheri), upacara masa dewasa bagi anak gadis (pinamou), upacara pekawinan, upacara masa kehamilan, upacara masa kelahiran, upacara cukur rambut (tihtikuau) dan upacara kematian. Pranata sistem kekerabatanna adalah patrilineal dan tidak diwajibkan perkawinan sesama soa, boleh berlainan soa. Dewasa ini masyarakatnya sudah kawin mawin dengan marga diluar sukunya. Pranata agama dan kepercayaan adalah agama suku. Pranata pendidikan, pengetahuan, dan teknologi didasarkan pada pengalaman (pengetahuan lokal) secara turun temurun, dan anak-anak usia sekolan sudah bersekolah diberbagai jenjang pendidikan sampai perguruan tinggi

Problems of the Existence of Customary Institutions in Democratising Government in Negeri Abubu, Nusalaut District, Central Maluku Regency Tanamal, Johan; Nahuway, Lodewyk
Journal of Law Science Vol. 6 No. 3 (2024): July : Law Science
Publisher : Institute Of computer Science (IOCS)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35335/jls.v6i3.5409

Indigenous Negeri-Negeri in local community governance today cannot be separated from efforts to adjust to the demands of democratisation and the principles of good and right governance. So that the goal of local community governance (Negeri) is the welfare of the Negeri community which has a strong local socio-cultural identity. This study aims to determine the root causes of the duties and functions of the Customary Institution (Saniri Negeri) in the democratisation of government in Negeri Abubu, Nusalaut sub-district, Central Maluku Regency. This type of research is qualitative research with data collection tools are observation, interviews and literature review. Determination of key informants was carried out after observation, then 9 informants were found who represented figures, women, community leaders, Soa heads, Saniri Negeri, religious leaders, youth leaders and the community. Furthermore, the data collected was then qualitatively analysed based on field reality through the following steps: data reduction, data testing and conclusion drawing. The results showed that the role of Saniri Negeri in carrying out the function of capturing the aspirations of the Abubu State Community has not been maximised, this action is evident where there has never been a meeting involving the Community in solving the problems faced by the Community, as well as in the process of aggregating aspirations has not gone well so that the draft State regulations that are determined are only the policies and knowledge of the Saniri Negeri body itself. So that the role of Saniri Negeri and the process of democratisation of government has not gone well.

THE ROLE AND POSITION OF NUAULU WOMEN IN THEIR ANCIENT CULTUREON SERAM ISLAND, CENTRAL MALUKU Lodewyk Nahuway; Johan Tanamal
Pedagogic Research-Applied Literacy Journal Vol. 2 No. 1 (2025): Volume 2 Number 1 January 2025
Publisher : Suluh Adiluhung Publisher (SAPub)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.70574/bf3cwg32

Nuaulu people men and women from in the past Already There is settings ( customs) customs ) that have been separate role and position Woman in public Nuaulu . Teachings ancestors like This show Woman Nuaulu No Can become leader in community , women No Can become a king, a woman No Can lead an event or tradition custom Nuaulu , female No Can become head soa , woman No Can become Saniri chief , female No Can guard House customs and so on . All form prohibitions to Woman Nuaulu This in a way clear to show difference between role and position women and men Nuaulu . Reality life Woman Nuaulu in Nua Nea Country is located in one transition awareness that role they limited / weak / low from men , even though method think they the more complex with current developments . Study This discuss about roles and positions Woman ethnic group Nuaulu in culture ancestors which has been maintained from generation to generation until now. Study This uses a qualitative method with a descriptive approach. Data collection through in-depth interviews with informants and observations looking at the roles and positions Woman Nuaulu in traditional ceremony / ritual process Nuaulu tribe. The results of the study showed that The role and position of Nuaulu women in Nuaulu traditions and traditional rituals cannot be separated from ancestral beliefs which have become guidelines and teachings from generation to generation for the Nuaulu people. that is birth ceremonies, hair-shaving ceremonies ( Tihti Kuau ), girls' coming-of-age ceremonies ( pinamou ), boys' coming-of-age ceremonies ( pahateri ), marriage ceremonies, and death ceremonies (autotu nimoe). which shows role and position Woman Nuaulu in a way customs are regulated based on customary ritual processions , namely demands women 's customs given authority For implement it and demand custom in the form of prohibition custom or taboo for Woman For follow as well as in its activities . While for teenage/adult women who are not yet married or still in school, their roles and positions they are more interested in the development of modernization, concentrate on their education , TV information, android phones (face book, WA, Youtube), and they still obey the norms and values of customs that have been taught by parents, and traditional figures. While for women who are already married, they still carry out all customary provisions with all the processions of traditional ceremonies from birth to death (life cycle) and they are afraid of violating customary rules because of the sanctions (ancestral sanctions). They do not want to go against customary provisions because it has a disastrous or unfortunate impact on women, families and society.

The Role Of Malesi In The Customary Structure Of Amahai Country (Study About Social And Cultural Functions) Manuputty, Anike JM; Nahuway, Lodewyk; Tanamal, Johan
Arus Jurnal Sosial dan Humaniora Vol 5 No 2: Agustus (2025)
Publisher : Arden Jaya Publisher

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.57250/ajsh.v5i2.1435

Study This aim For study role Malesi in structure customs the people of Negeri Amahai , in particular in context function social and cultural aspects . Malesi is part important in system kinship and government customs , which have task accompany and, if required , replace Lieutenant in various activity customs , including dance war ( Cakalele ). Research This use approach qualitative with technique data collection through observation and interviews deep to figures customs , such as the King of the Country, Saniri of the Country, Kapitan Soa, and Malesi from each question .Research result show that role Malesi No only nature symbolic , but also strategic in guard harmony social , preserving values culture , as well as bridge communication between about and between inhabitant custom . Function social Malesi seen in his contribution to deliberation customs , settlement conflict and coaching generation young . Meanwhile that , function cultural reflected in preservation tradition , delivery message symbolic , and reinforcement identity collective society . In the midst of current modernization , role Malesi experience challenges , but still relevant and necessary preserved through revitalization education custom and wise adaptation.

Autotu Nimoe: Funeral Tradition of the Deceased of the Nuaulu Tribe in Seram Island, Central Maluku Nahuway, Lodewyk; Tanamal, Johan
Journal of Social Research Vol. 2 No. 10 (2023): Journal of Social Research
Publisher : International Journal Labs

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55324/josr.v2i10.1440

Death is a phase that everyone must go through in the process of life, when death comes that's where life ends. Various community cultures are related to the death process because it is something sacred so a special ceremony is needed to honor the dead. This research discusses the Autotu Nimoe Tradition of the Nuaulu tribe in the funeral process of the dead which has been maintained from generation to generation until now. This research uses a qualitative method with a descriptive approach. Data collection through in-depth interviews with informants and observation to see the Autotu Nimoe ritual process of the Nuaulu tribe. The results of the study that the Nualu tribe's Autotu Nimoe ritual process is different between men and women, not based on social strata. For the Nuaulu people, death is the time to return to Upuku Kua Nahatane (God Almighty). The way the Nuaulu people funeral, the body is not buried or cremated, but taken to a special place far from the village, the body is placed on "bamboo para-para" and fenced with bamboo trees so that it is protected from wild animals. The process of taking the body to the forest is not attended by everyone, only 4-6 people to take the body to Nimoa Noniane (the village of the dead). The delivery group must pioneer their own road (not the village road) and when returning pioneer a new road again, because of the belief of the Nuaulu people so that the spirits of the dead do not return to their village.

Profil Pranata Sosial Komunitas Suku Nuaulu (Studi Kehidupan Sosial Budaya Masyarakat Negeri Nua Nea di Maluku Tengah) Anike J. M. Manuputty; Lodewyk Nahuway
Public Policy : Jurnal Aplikasi Kebijakan Publik dan Bisnis Vol. 2 No. 2 (2021): Public Policy : Jurnal Aplikasi Kebijakan Publik dan Bisnis
Publisher : Univiversitas Dr. Djar Wattiheluw

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51135/PublicPolicy.v2.i2.p188-205

Social institutions are rules that apply in regulating human behavior in acting based on considerations of norms and values inpeople's lives. This study aims to determine the existence and benefits of socio-cultural institutions in the Nuaulu tribal community. Data collection techniques with observation and in- depth interviews. Research informants from elements of the state government, traditional leaders, youth leaders, educators and community leaders. The results of the analysis conclude that customs from generation to generation have a very strong influence on the lives of the Nuaulu people with the loyalty of their people in carrying out existing institutions. Economic institutions and community livelihood systems are farming, processing sago, gathering, and labor. Socio- cultural institutional institutions in the form of adult ceremonies for boys (pataheri), adult ceremonies for girls (pinamou), marriage ceremonies, pregnancy ceremonies, birth ceremonies, hair ceremonies (tihtikuau) and death ceremonies. The kinship system is a male lineage and is not required to marry one another. Religious institutions and beliefs are tribal religions. Educational institutions, knowledge, and technology based on experience (local knowledge) from generation to generation, school age has been at various levels of education up to college.

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