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Program Studi Linguistik, Fakultas Ilmu Budaya, Universitas Sumatera Utara Gedung Pusat Bahasa Jalan Abdul Hakim No.1, Medan 20155, Sumatera Utara, Indonesia Atau Jl. Universitas No.19, Padang Bulan, Kec. Medan Baru, Kota Medan, Sumatera Utara 20155 Fakultas Ilmu Budaya - USU
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LINGTERSA: Jurnal Linguistik, Terjemahan, Sastra
Published by TALENTA PUBLISHER
ISSN : 27755622     EISSN : 29641713     DOI : https://doi.org/10.32734/lingtersa.v4i1.10713
Core Subject : Humanities, Education, Art,
Arts Humanities Education Languange, Linguistic, Communication & Media
LINGTERSA adalah jurnal peer-reviewed dengan dewan editorial yang terdiri dari ilmuwan ahli di bidang Linguistik, Kesusastraan, dan Terjemahan. Jurnal ini dipublikasikan oleh Program Studi Linguistik, Program Pascasarjana Fakultas Ilmu Budaya, Universitas Sumatera Utara. Bertujuan untuk menyediakan wadah bagi para peneliti dan pemerhati bahasa, kesusastraan, dan terjemahan.
Arjuna Subject : Seni dan Humaniora - Bahasa dan Linguistik
Articles 5 Documents
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Search results for , issue "Vol. 2 No. 1 (2021): LINGTERSA" : 5 Documents clear
THE EFFORTS OF MAINTAINING TORAJAN LANGUAGE AS A MOTHER TONGUE OF TORAJAN PEOPLE FROM THE THREAT OF EXTINCTION: A PRELIMINARY STUDY Patiung, Naomi; Sitoto, Simon
Linguistik, Terjemahan, Sastra (LINGTERSA) Vol. 2 No. 1 (2021): LINGTERSA
Publisher : TALENTA

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (406.52 KB) | DOI: 10.32734/lingtersa.v2i1.6117

Abstract

This research aims to describe some efforts to maintain Toraja language as the mother language of Torajan people from the threat of extinction. This paper used a qualitative descriptive study. As it is conceptual writing of a preliminary study, this paper only presents some examples of the two varieties of Torajan language used in society. It proposes some suggested efforts on how to anticipate the extinction of the language concerned in the future. The results indicate some very important suggested efforts to maintain the two varieties (ordinary language and ritual language as used in both thanksgiving ceremony called Rambu Tuka' and death ceremony called Rambu Solo') of Torajan language that requires attention from different parties. As a part of Torajan culture, Torajan language in various uses contains values and norms as the local wisdom. Therefore, various parties should involve in its maintenance, such as governmental institutions, educational institutions, social institutions, and religious institutions in doing research, providing various written documentations, and socializing or disseminating them among the community in general and the schools at all levels in particular for continuous consumption.
THE MAPPING OF KEI LANGUAGE TEACHING MATERIALS AND PRESENTATION AT SENIOR HIGH SCHOOLS IN KEI ISLANDS, SOUTHEAST MALUKU Akihary, Wilma; Rahajaan, Sopiah
Linguistik, Terjemahan, Sastra (LINGTERSA) Vol. 2 No. 1 (2021): LINGTERSA
Publisher : TALENTA

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (352.338 KB) | DOI: 10.32734/lingtersa.v2i1.6118

Abstract

This study aimed to map Kei language teaching materials' content and how to present them in Senior High Schools in the Kei Islands, Southeast Maluku. The approach in this study was descriptive qualitative by using a purposive sampling technique. The data were in the form of oral and written. They were collected through in-depth interviews and participant observation. The validity of the data was tested using the triangulation of data sources. Furthermore, the data were analyzed using Miles and Huberman's analysis, which consisted of three stages: data reduction, data presentation, and conclusion drawing. The results showed that only two Senior High Schools of 45 schools in Kotamadya Tual and Southeast Maluku Regency taught Kei language as local content in Senior High Schools. The teaching materials found varied, namely the Kei language and culture packaged on school initiatives. The other was Kei literature for elementary schools published by the Southeast Maluku Regency Education and Culture Office in 2004. Besides, Kei language teaching did not have a presentation of teaching materials structured. The absence of representative teaching materials and unstructured presentation of teaching materials impacts the implementation of Kei language teaching in the field. This needs to be addressed by related agencies and education observers. A solution that can be done is that it is necessary to provide legal/statutory powers to teach Kei from the local government. The Education Office needs to form a group to develop Kei language teaching materials for Senior High Schools to revitalize the Kei language in the world of education.
THE GAMKONORA DOCUMENTARY FILM: AN EXPERIENCE OF LANGUAGE REVITALISATION IN NORTH HALMAHERA Imelda
Linguistik, Terjemahan, Sastra (LINGTERSA) Vol. 2 No. 1 (2021): LINGTERSA
Publisher : TALENTA

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (502.039 KB) | DOI: 10.32734/lingtersa.v2i1.6119

Abstract

The documentary film is considered as a proper audio-visual medium for documenting traditions, but it has both advantages and challenges. Both issues explained in the paper based on the experience of making a cultural event documentary film of the Gamkonora people (https://www.youtube.com/watch?v=tCewhQOaNOk). This annual tradition held on the first day of every Eid al-Fitr by the Gamkonorans who live with other ethnic groups in West Halmahera Municipal, North Moluccas Province. This film is relatively effective in raising Gamkonoran identity awareness among the people, compared to language documentation in the form of a printed book or digital which requires a long process that spends much more energy. It is implied through comments on movies in social media and several films which produced spontaneously by young Gamkonorans through Youtube channels. In addition, discussions about the existence of the Gamkonora people are also present on social media such as Facebook, both in Ternate-Malay and Gamkonora languages. Besides the claims of documentary film effectiveness, it requires considerable preparation. Firstly, Gamkonora research team has done two years field researches and has done long discussion with movie crews before and after footages taking process. A researcher who took the role as a leader should have a storyline which is understandable by the film crews to guide them during footage takes. Another thing that should be done before is maintaining intensive communication with the four villages leaders of Gamkonoran (Gamkonora, Talaga, Tahafo, and Gamsungi villages), tua-tua adat, and key informants. Overall, among those complex processes, the most crucial aspect is deciding Dodengo as the tradition which touches every single Gamkonoran heart since it not only expressing their annual tradition, but also identity. It hoped that they realize how crucial their identity and they should do something to continue their existence. Thus, the documentary tradition of an ethnic group is a powerful medium to convey the message of their existence among the society that contains challenges, from the process before, during shooting, to the editing process to get the final result.
MINORITY LANGUAGE REVITALIZATION: BETAWINESE AND LAMPUNGNESE CASE STUDY Imelda; Halimatusa’diah
Linguistik, Terjemahan, Sastra (LINGTERSA) Vol. 2 No. 1 (2021): LINGTERSA
Publisher : TALENTA

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (404.004 KB) | DOI: 10.32734/lingtersa.v2i1.6120

Abstract

Awareness about the decline of various ethnic cultures in Indonesia has been the government concern since the New Order era (1966-1998). Towards the issues, the Indonesian government has done more concrete actions, i.e., cultural revitalization, including local languages, which began in the second year of the First Five Development Year (Repelita), the 1970s [1]. The same source further explained that there were five main activities to carry on, including (a) language standardization, (b) language socialization, (c) translation, (d) language and literary research, and (e) development of language agents and information networks [1]. Interestingly, (a) the condition of the local language in Indonesia, (b) the shifting factor of the language, and (c) the language revitalizations that have been done are various. The paper will discuss two cases of minority languages revitalization in Indonesia, namely Betawi and Lampung. Both languages are interesting to review and compare since they have the same characteristics: they are the language of minority ethnic groups whose environment is the center of migration of various ethnicities since the Dutch colonial. The massive development of Jakarta has displaced Betawi people to the suburbs, such as Depok, Bekasi and Tangerang (Shahab, 2004: 20). As a consequence, the existence and the role of the Betawi language, which is considered a dialect of Jakarta, is now being eroded (Chaer, 2017: 160). Meanwhile, the Lampungnese region has been the first transmigrant location in the colonial era from Java island, 1905. Currently, Lampungnese is around 11.92 percent [2] of the entire population in the Province and the younger speakers have shifted to Indonesian/Malay. This desk study examines various literature, previous research, and policy papers to present findings regarding the latest report on language revitalization carried out. One of the efforts to revitalize the Betawi language that has been carried out is building Betawi cultural villages in Condet and Setu Babakan [3]. However, the high number of mixed marriages and the dominance of Indonesian made it challenging to transmit local language between generations since younger generations speak Indonesian more often. On the other hand, the Lampung provincial government has made efforts to teach the Lampung language from elementary school to university to produce Lampung language teachers. Unfortunately, the efforts that have been done have not shown better results since younger Lampungneses are more fluent in Indonesian better than Lampungnese.
MAKNA DENOTATIF, KONOTATIF, DAN UNSUR PEMAKNAAN TINGKAT KEDUA (MITOS) PADA SIMBOL SATANISME OLEH BAND BLACK METAL Firdaus, Saiyidinal
Linguistik, Terjemahan, Sastra (LINGTERSA) Vol. 2 No. 1 (2021): LINGTERSA
Publisher : TALENTA

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (616.98 KB) | DOI: 10.32734/lingtersa.v2i1.6121

Abstract

Musik Black Metal merupakan musik yang kerap dikaitkan dengan satanisme, yaitu kepercayaan terhadap setan atau lucifer sebagai dewa tertinggi. Dalam implementasinya, band Black Metal menggunakan simbol-simbol tertentu yang merujuk pada perwujudan satanisme, sehingga simbol-simbol tersebut menjadi suatu tanda dalam menyampaikan pesan setan kepada para pendengar musik Black Metal. Dengan Demikian, apat dikatakan bahwa simbol satanisme merupakan tanda dalam perwujudan satanisme. Simbol satanisme tersebut menyimpan makna yang tidak diketahui oleh para pendengar musik Black Metal. Sehubungan dengan fenomena tersebut, penelitian ini bertujuan untuk menemukan makna yang terdapat pada simbol satanisme yang disampaikan oleh band Black Metal melalui musik dan lagu. Untuk mengungkapkan makna tersebut, penulis menggunakan teori semiotik Roland Barthes berdasarkan tingkat pemaknaan tanda, yaitu makna denotatif, konotatif, dan unsur pemaknaan tingkat kedua (mitos). Dalam penelitian ini, penulis menggunakan metode teknik sadap dan dokumentasi dalam mengumpulkan data (Mahsun, 2007). Kemudian, penulis juga menggunakan metode penelitian kualitatif dalam proses analisis data dengan menerapkan teknik analisis data berdasarkan enam langkah analisis data yang diperkenalkan oleh Creswell (2009). Hasil penelitian menunjukkan bahwa terdapat sembilan simbol satanisme yang digunakan oleh band Black Metal, yaitu Baphomet, Pentagram, Goat of Mendes, Inverted Cross, The Beast 666, Horned Hand, Sigil of Lucifer, Fig Hand, dan Sulphur. Kesembilan simbol tersebut mengandung makna-nya tersendiri, yaitu makna denotatif, konotatif, dan unsur pemaknaan tingkat kedua (mitos) dalam mewujudkan kepercayaan satanisme yang disampaikan melalui musik. Dalam hal ini, proses pemaknaan tanda berupa simbol satanisme pada musik Black Metal merupakan bentuk pesan non-verbal antara hubungan manifestasi pengirim pesan kepada penerima pesan, sehingga penelitian semiotika semacam ini dapat memberi kontribusi terhadap rekayasa bahasa, khususnya terhadap penelitian semiotika yang menekankan pada proses pemaknaan pesan dan makna tanda dalam bentuk komunikasi non-verbal seperti simbol, gesture, raut wajah, isyarat jari, dan lain sebagainya.

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