- Balai Pelestarian Nilai Budaya Banda Aceh
Jl. Twk. Hasyim Banta Muda No. 17 Kampung Mulia Kuta Alam Banda Aceh Provinsi Aceh 23123 - 08126900176
- Social and Cultural Anthropology, History, Chinese in Indonesia, Book History, Sociology, Science Education, and 44 moreAnthropology, Ethnography, Culture, Cultural Theory, Research Methodology, Education, Tourism Studies, Popular Culture, Islamic Studies, Tourism, Cultural Tourism, Cultural Industry, Woman Studies, Anthropology of space, Hermeneutics (Research Methodology), Pemberdayaan Perempuan, Hikayat Aceh Dalam Bahasa Aceh, Philosophy, Psychology, Political Science, Art History, Cultural Studies, Gender Studies, Critical Theory, Humanities, Media Studies, Gender, Discourse Analysis, Gender and Sexuality, European History, Social Anthropology, Digital Humanities, Southeast Asian Studies, Indonesian Studies, Gestión Cultural, Archaeology, Colonialism, Ethnomusicology, Literature, Social Sciences, English Literature, Linguistics, Arsitektur Nusantara, and Anthropology of Religionedit
- Born in Jakarta but then migrate from one city to another. Therefore education is not in the city, ranging from Jakar... moreBorn in Jakarta but then migrate from one city to another. Therefore education is not in the city, ranging from Jakarta, Gombong, and Yogyakarta. Education Degree (S1) obtained from the Department of Anthropology Faculty of Letters, University of Gadjah Mada (1992) and the Graduate Program for Population Studies University of Gadjah Mada Yogyakarta 1994. Previously worked in the private Research Bureau Indonesia (RBI). Served in Aceh since 1996. Daily activity is the lead researcher (IV / d) on cultural values conservation centers Banda Aceh. In 2008 received an award as the author of the Acehnese nuanced from department of archives and libraries the province of Nanggroe Aceh Darussalam. Actively writing articles in the mass media, research with the Agency, department district / city / prov, and as a writer in the government offices. my other articles can be found at agusbwaceh.blogspot.comedit
This article discusses about the environmental wisdom that is owned by a community. Authors take one of the existing ethnic groups in Indonesia, the Melayu tribes in North Sumatra. Of the results of the study concluded that the Melayu... more
This article discusses about the environmental wisdom that is owned by a community. Authors take one of the existing ethnic groups in Indonesia, the Melayu tribes in North Sumatra. Of the results of the study concluded that the Melayu customary always consider various factors in building a house. First, the selection of the site, both chose wood for the structure and infill, three adjusting to regulations and restrictions on the installation of doors, number of stems thunder, and the number of steps. In this context handler, handyman, custom ruler, Syarak, neighboring residents and play an important role. In philosophical foundation does not damage the system, assured residents of the disaster, and more importantly do not disturb the environment
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""Currently, Indonesia (including Aceh society) will enter this new melinium. in melinium, faced the enemy is not a thing that looks real. The enemies you will face is the flow of information that has been globalized. These enemies come... more
""Currently, Indonesia (including Aceh society) will enter this new melinium. in melinium, faced the enemy is not a thing that looks real. The enemies you will face is the flow of information that has been globalized. These enemies come not feel, however, have the effect of extraordinary. Are you ready nation of Indonesia (Acehnese) in the face of new melineum it? How are preparations to be made? how relevance Aceh cultural values in the face of these challenges.
This paper discusses the cultural renewal of efforts to Aceh in order to face the new millennium. Not long ago, the nations of the world (including Indonesia) will enter the third millennium. Facing the millennium would arrive, the Indonesian people have to anticipate all the possibilities that happen, especially bad possibilities that would undermine the basic foundations of life.
Experience has shown that many of the changes has experienced civilization, is no exception to the simple touch away from outside cultural values. Especially in urban communities in the way of his super patterned metropolitan culture. For the sake of not missing the cultural values of the great nation, should begin at this time the government (local or national) pay more attention to the development in the field of culture in order to align with economic development. Development in the field of culture is conceived intention that cultural values can not simply be eroded by the current changes occuri di. If changes occur, it is expected to change even cause positive effects for society and culture itself""
This paper discusses the cultural renewal of efforts to Aceh in order to face the new millennium. Not long ago, the nations of the world (including Indonesia) will enter the third millennium. Facing the millennium would arrive, the Indonesian people have to anticipate all the possibilities that happen, especially bad possibilities that would undermine the basic foundations of life.
Experience has shown that many of the changes has experienced civilization, is no exception to the simple touch away from outside cultural values. Especially in urban communities in the way of his super patterned metropolitan culture. For the sake of not missing the cultural values of the great nation, should begin at this time the government (local or national) pay more attention to the development in the field of culture in order to align with economic development. Development in the field of culture is conceived intention that cultural values can not simply be eroded by the current changes occuri di. If changes occur, it is expected to change even cause positive effects for society and culture itself""
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Aspects of religion or belief system has a very important meaning can even be said that the central position, meaning that aspects of these beliefs will affect some other aspects of life. Therefore this aspect also attracted the attention... more
Aspects of religion or belief system has a very important meaning can even be said that the central position, meaning that aspects of these beliefs will affect some other aspects of life. Therefore this aspect also attracted the attention of many anthropologists. As a result, many are thinking about the principles and origins of religion made by these experts.
Of the many theories raised by the experts can be classified into two groups, but by Koentjaraningrat (1987: 58) were classified into three groups, namely 1) the theories that her approach oriented to religious beliefs, such as the theory of A. Lang, R.R. Marret, A.C. Kruyt; 2) theories in human behavior-oriented approach to the supernatural or occult things, such as the theory of R. Otto, and 3) theories oriented approach to religious ceremonies, such as the theory of WR Smith, K.Th. Preuse, R. Hertz, and A. Van Gennep.
Islamic teachings are very influential in Aceh. This is apparent in everyday life. Nevertheless, the influence of custom is not lost. Thus, it is not surprising that even though most of the population is Muslim, in the same time there are some people in Aceh believe also in supernatural forces or spirits outside the teachings of Islam. In customary and traditional rites of death are the things that attracted us to discuss it.
This paper seeks to discuss instead of theories through as mentioned above, but through theory victor turner. Unlike the theoretical framework of the religion that has been made by other experts as mentioned in the section above, the customs and ceremonies of death are often carried out by people of Aceh can be analyzed with the approach of Victor Turner's theory of liminality.
According to the analysis using the theory of liminality, we get an idea that basically, the Acehnese believe that there are forces beyond her "big" that govern human life. Therefore, when there are members of deceased relative, they pay homage to the world kekeradaan "there". A form of tribute was formed in a ceremony that aims to deliver the ghost / spirit of the deceased. The ghost / spirit was delivered to the other new structures with existing structures in the world. However, to switch from the old life of the structure (site here) to the new structure (there world / supernatural world) was not as easy as turning the hand because the old patterns of life just is not easily abandoned. To quickly enter the territory of a new life pattern structure (world there) is also not easy because the picture of the structure of life was still blurred. We do not yet know how to shape and form the structure of life after death. Stood like a doorway, one foot already stepped, but next to the other foot was stepped. People become ambiguous structure which he duly follow. Ambiguity that ultimately brings people to the patterns that are antistruktur, ie "not being there and not be here anyway" (Syafri Sairin, 1998).
Such is the condition of the people of Aceh who perform customs and death ceremonies. At the time of the ceremony appears that participants held a ceremony of remembrance readings so that the souls / spirits who died in order to be accepted into the new structure. On the other hand, there are some community members who burn incense to honor the presence of the ghost / spirit. They perform a variety of behaviors in accordance with instinct and objectives to be achieved, namely a provision giving the ghost / spirit world until the structures there. On the one hand they believe in the existence of life forms other worlds (world there / supernatural), but they do not know the true shape of the world was.
Victor Turner (Syafri Sairin, 1998) says that people who are not here and there can not be called a society that is in a state of liminality. This society does not have the cultural references are clear and very easily influenced. Thus, they often perform actions that can not be "accepted" by reason.
Of the many theories raised by the experts can be classified into two groups, but by Koentjaraningrat (1987: 58) were classified into three groups, namely 1) the theories that her approach oriented to religious beliefs, such as the theory of A. Lang, R.R. Marret, A.C. Kruyt; 2) theories in human behavior-oriented approach to the supernatural or occult things, such as the theory of R. Otto, and 3) theories oriented approach to religious ceremonies, such as the theory of WR Smith, K.Th. Preuse, R. Hertz, and A. Van Gennep.
Islamic teachings are very influential in Aceh. This is apparent in everyday life. Nevertheless, the influence of custom is not lost. Thus, it is not surprising that even though most of the population is Muslim, in the same time there are some people in Aceh believe also in supernatural forces or spirits outside the teachings of Islam. In customary and traditional rites of death are the things that attracted us to discuss it.
This paper seeks to discuss instead of theories through as mentioned above, but through theory victor turner. Unlike the theoretical framework of the religion that has been made by other experts as mentioned in the section above, the customs and ceremonies of death are often carried out by people of Aceh can be analyzed with the approach of Victor Turner's theory of liminality.
According to the analysis using the theory of liminality, we get an idea that basically, the Acehnese believe that there are forces beyond her "big" that govern human life. Therefore, when there are members of deceased relative, they pay homage to the world kekeradaan "there". A form of tribute was formed in a ceremony that aims to deliver the ghost / spirit of the deceased. The ghost / spirit was delivered to the other new structures with existing structures in the world. However, to switch from the old life of the structure (site here) to the new structure (there world / supernatural world) was not as easy as turning the hand because the old patterns of life just is not easily abandoned. To quickly enter the territory of a new life pattern structure (world there) is also not easy because the picture of the structure of life was still blurred. We do not yet know how to shape and form the structure of life after death. Stood like a doorway, one foot already stepped, but next to the other foot was stepped. People become ambiguous structure which he duly follow. Ambiguity that ultimately brings people to the patterns that are antistruktur, ie "not being there and not be here anyway" (Syafri Sairin, 1998).
Such is the condition of the people of Aceh who perform customs and death ceremonies. At the time of the ceremony appears that participants held a ceremony of remembrance readings so that the souls / spirits who died in order to be accepted into the new structure. On the other hand, there are some community members who burn incense to honor the presence of the ghost / spirit. They perform a variety of behaviors in accordance with instinct and objectives to be achieved, namely a provision giving the ghost / spirit world until the structures there. On the one hand they believe in the existence of life forms other worlds (world there / supernatural), but they do not know the true shape of the world was.
Victor Turner (Syafri Sairin, 1998) says that people who are not here and there can not be called a society that is in a state of liminality. This society does not have the cultural references are clear and very easily influenced. Thus, they often perform actions that can not be "accepted" by reason.
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"Bu Kaurie tradition in West Aceh lamno usually held in Sha'ban. During the last month, horizon society characterized by dankebahagiaan pleasure, which is reflected in their behavior and speech. Happiness is not apart of the coming month... more
"Bu Kaurie tradition in West Aceh lamno usually held in Sha'ban. During the last month, horizon society characterized by dankebahagiaan pleasure, which is reflected in their behavior and speech. Happiness is not apart of the coming month of Ramadan is full of God's forgiveness and blessing. It is no exaggeration that the name of the month of Sha'ban in the designation of Aceh called bulen Kaurie Bu (month festivity rice) (Aslam Nur, 1996).
This paper discusses the tradition of using the Levi Strauss structuralism theory approach. In accordance with the approach in this study, which uses structural anthropology approach, the existing structure models have previously been used to examine the empirical facts. The structure of the model by Levi Strauss is unconsius (not recognized) by the wearer. People who do not realize that kaurie bu there model up-Mediator-Down on this tradition. They also do not realize that he is in the down position, teungku who led the ceremony is in the position of mediator, and Allah SWT in a position to compare atas. Puspo Priyadi Budi study (1989) on the ceremony ancestor worship, craddha rites, and ceremonies nyadran in Java, the bu kaurie tradition appears to be no change in terms of structure. What's happening is the transformation of the models that have been ada.Hal the same as what is assumed by Levi Strauss and Scheffler as well as the assumption of structural models ever made. The process of transformation can only happen because since ancient times to the present is always a change especially in the field of religion. The changes are not to change the structure. Or faith religious system structure always remains and principled in the sense supra positioning may not be in the position of human beings worshiped the One "
This paper discusses the tradition of using the Levi Strauss structuralism theory approach. In accordance with the approach in this study, which uses structural anthropology approach, the existing structure models have previously been used to examine the empirical facts. The structure of the model by Levi Strauss is unconsius (not recognized) by the wearer. People who do not realize that kaurie bu there model up-Mediator-Down on this tradition. They also do not realize that he is in the down position, teungku who led the ceremony is in the position of mediator, and Allah SWT in a position to compare atas. Puspo Priyadi Budi study (1989) on the ceremony ancestor worship, craddha rites, and ceremonies nyadran in Java, the bu kaurie tradition appears to be no change in terms of structure. What's happening is the transformation of the models that have been ada.Hal the same as what is assumed by Levi Strauss and Scheffler as well as the assumption of structural models ever made. The process of transformation can only happen because since ancient times to the present is always a change especially in the field of religion. The changes are not to change the structure. Or faith religious system structure always remains and principled in the sense supra positioning may not be in the position of human beings worshiped the One "
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This paper discusses efforts to empower women in Aceh. This is caused by the fact that although the legality and the government has recognized political equality between women and men, but there are still obstacles that face. Therefore,... more
This paper discusses efforts to empower women in Aceh. This is caused by the fact that although the legality and the government has recognized political equality between women and men, but there are still obstacles that face. Therefore, the principle of legality and the political must be followed by a cultural change. This is in line with social changes ongoing cultural quickly. Of life are governed by customary and religious communities each region switches to the arrangement of a new life as a result of the demands of economics, politics, and the new law. Therefore, requires a fundamental change in the socio-cultural as well. Without this there will be inequality. This cultural change can start from the smallest unit, the nuclear family. In Aceh, the social system of the society have capital base of the base of the nuclear family. Therefore, any activities or actions undertaken by a core family will make an impact on other families. Thus, if there is a change in a family's cultural then he mendivusi on other families. Of several nuclear families are expected to develop in the community.
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This article discusses the condition of Indonesia during the 1998 financial crisis. Monetary crisis in Indonesia turned out to have a widespread effect on other aspects of life. This problem is not just a mere financial crisis, but the... more
This article discusses the condition of Indonesia during the 1998 financial crisis. Monetary crisis in Indonesia turned out to have a widespread effect on other aspects of life. This problem is not just a mere financial crisis, but the crisis has become a political, social, and cultural. The peak of the crisis was the decline of the New Order.
The fall of the New Order allows the establishment of civil society as desired Reform Order. Therefore, while this is an opportunity to voice the injustice that has been ongoing throughout Indonesia, including Aceh. However, the form of civil society is still looking for its own shape due to hit the obstacles so that the surface is visible to the people who are in a liminal state, which is in such condition that has dragged most of society toward various behaviors. There are feeling anxious, looking for opportunities in the narrowness, and so on
The fall of the New Order allows the establishment of civil society as desired Reform Order. Therefore, while this is an opportunity to voice the injustice that has been ongoing throughout Indonesia, including Aceh. However, the form of civil society is still looking for its own shape due to hit the obstacles so that the surface is visible to the people who are in a liminal state, which is in such condition that has dragged most of society toward various behaviors. There are feeling anxious, looking for opportunities in the narrowness, and so on
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The article raised the back pages of history of a fighter Aceh. Undoubtedly heroic soul. Embedded in him there is only one word to fight and keep fighting. The fighters are Teuku Chik Tunong. He is the husband of Cut Nyak Meutia. Because... more
The article raised the back pages of history of a fighter Aceh. Undoubtedly heroic soul. Embedded in him there is only one word to fight and keep fighting. The fighters are Teuku Chik Tunong. He is the husband of Cut Nyak Meutia. Because of his struggle against the Dutch, Teuku Chik Tunong sentenced to death by the Dutch colonial government, which means he must undergo a death penalty. But Van Daalen, who was then military governor of Aceh, was not appropriate for a fighter who was once a great warrior will now undergo a death penalty. He is entitled to receive an honorable death, then later changed the verdict Van Daalen a penalty by firing squad. Fell off a fighter Aceh. Struggle later continued by his wife Cut Nyak Meutia and his followers
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This article discusses the market in cultural perspective. As well as other communities in Indonesia, Acehnese people also know what is called a market. The market is a place of economic transaction. In addition, the market is also a... more
This article discusses the market in cultural perspective. As well as other communities in Indonesia, Acehnese people also know what is called a market. The market is a place of economic transaction. In addition, the market is also a socio-cultural point of contact in the community. In Aceh, there are two types of markets, namely the market daily and regular weekly market. The former is a form of market activities are happening every day and everywhere. While the weekly market is a form of market activities occur once or more a week at a place and time that has been specified. In Aceh Besar weekly market is known as uroe gantoe (as elsewhere in Bireuen District, North Aceh eg weekly market is referred to as Peukan). This is usually located in the capital district, but is sometimes found also in other places.
Uroe gantoe have forms, procedures, norms, and that a particular system, which is different from other types of ordinary daily market. Various roles in them, ranging from administrative roles to the roles each of them who took portion in it. because the properties that its typical weekly market has grown and developed a variety of functions. In addition to the economic function, it also has several other social functions, such as information exchange functions, recreation functions, government functions, the function of social gatherings, etc.
Uroe gantoe have forms, procedures, norms, and that a particular system, which is different from other types of ordinary daily market. Various roles in them, ranging from administrative roles to the roles each of them who took portion in it. because the properties that its typical weekly market has grown and developed a variety of functions. In addition to the economic function, it also has several other social functions, such as information exchange functions, recreation functions, government functions, the function of social gatherings, etc.
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This article raised Cut Nyak Meutia struggle against the Dutch in Aceh. Although she was a woman, but is not afraid to fight and continue to fight strongly. Persistence is recognized by a Dutch Zentgraf who wrote as follows, "... Pang... more
This article raised Cut Nyak Meutia struggle against the Dutch in Aceh. Although she was a woman, but is not afraid to fight and continue to fight strongly. Persistence is recognized by a Dutch Zentgraf who wrote as follows, "... Pang Nanggroe warfare tactics and Cut Meutia an extraordinarily high art, can only grow on a person who was born to be a leader of such a war. With the help of his wife and vindictive and fanatical son accompanied Rajawali, Pang Nanggroe perkas a Dutch opponent. Remarkable mastery ... ". despite continuing to be fought, he still would not give up. In the end, Cut NyakMeutia was martyred after a bullet hit his body. The incident occurred on October 25, 1910. On persistence and sacrifices made by Cut Nyak Meutia during the resistance against the Dutch, Indonesian government bestowed on him the title of National Hero
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This paper discusses aspects related to cultural anthropology, in which anthropology is the study of the culture of science. for that, there are limitations associated with the aspects studied, the methods, the definition of culture,... more
This paper discusses aspects related to cultural anthropology, in which anthropology is the study of the culture of science. for that, there are limitations associated with the aspects studied, the methods, the definition of culture, cultural elements, cultural change. other than that, this paper also gives an alternative on cultural studies
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Traditional architecture as one of the cultural elements actually grow and expand along with the growth of a clan. Therefore, it is no exaggeration to say that the traditional architecture is a matter that can provide as well as the... more
Traditional architecture as one of the cultural elements actually grow and expand along with the growth of a clan. Therefore, it is no exaggeration to say that the traditional architecture is a matter that can provide as well as the characteristics of an ethnic identity as a supporter of a particular culture. In an effort to preserve and develop aspects of the tradition, the tradition Directorate, Directorate General of Culture Value, Arts and Film, Ministry of Culture and Tourism had to convene Inventory activities Aspects of Tradition, which collected data about the traditional architecture of the tribes in Indonesia , one of the traditional architecture Simelungun tribes in North Sumatra.
This paper discusses the types of buildings like residential homes and houses where deliberation; way of building (including preparation, technique and carapembuatannya, executive power); ornament (may include flora, fauna, nature, religion and beliefs); function and decorative meaning, and some accompanying ceremony, well before the building, the building is being set up, and after the building is completed established. To obtain the data, researchers conducted, using a qualitative approach, using data collection techniques such as observation, in-depth interviews using an interview guide that had been prepared beforehand, and the study of literature.
The results showed that 1. Traditional architecture Simelungun began almost extinct. It is increasingly difficult tampakdari we find buildings of traditional architecture Simelungun. Many factors that cause it. Feared would someday completely disappear without a trace; 2. Huta is an integral part of traditional architecture in Simelungun. If you want to build a house, then it should also pay attention to the existence of huta, ranging from customs, the choice of location to the ceremonies associated with it; 3. As well as other sub-ethnic Batak, ethnic sub Simelungun also recognize and apply Dalihan tolu is called in Simelungun as Tolu Sahundulan. Sahundulan Tolu is a social system in which Simelungun effect on many aspects of people's lives. Not only in kinship with all aspects of the system that followed, but also the belief system. In the context of traditional architecture Simelungun, Tolu Sahundulan manifests itself in family placement in the layout, deliberation building a house, house building ceremony, the ceremony a new house, full color ornament, and belief systems associated with the concept of the home; 4. Simelungun traditional architectural form of the building is not only their physical, but also has a variety of symbolic meanings (aesthetic, ethical values, religious values, the value of togetherness / humanity) as a cultural manifestation of the natural environment and the socio-cultural environment into which they live. Meaning / symbolism is manifested in the layout, full color ornament / ragamhias, building accessories, and so on; 5. Ornament or ornament is one important element in traditional architecture Simelungun. This is not only a decorative function as part of giving the beauty but also has a symbolic meaning of trust and determining one's social status in society; 6. Deliberation and mutual support is one of the essential values of family life in the community Simelungun. This is evident from a series of early development until well into the new house. The nature of the building and building materials are also likely would not be possible without the deliberation and the development of mutual cooperation; 7. In a traditional house in a village (huta) there are also other buildings. For example, in the palace complex, in addition to the palace, then there are also other buildings such as places of deliberation, where pound rice, place the rice store, where the soldiers lived, and so on; 8. In the traditional architecture also takes inheritance and reproduction values from generation to generation so that traditional architecture can be obtained through a number of information about the elements of the culture of a society. Life in the house provides an overview of the arts, religion, livelihood, language, power, technology-all of which are also interrelated. Visible behind the hidden values are embeddable philosophical ancestors, passed down to children and grandchildren.
This paper discusses the types of buildings like residential homes and houses where deliberation; way of building (including preparation, technique and carapembuatannya, executive power); ornament (may include flora, fauna, nature, religion and beliefs); function and decorative meaning, and some accompanying ceremony, well before the building, the building is being set up, and after the building is completed established. To obtain the data, researchers conducted, using a qualitative approach, using data collection techniques such as observation, in-depth interviews using an interview guide that had been prepared beforehand, and the study of literature.
The results showed that 1. Traditional architecture Simelungun began almost extinct. It is increasingly difficult tampakdari we find buildings of traditional architecture Simelungun. Many factors that cause it. Feared would someday completely disappear without a trace; 2. Huta is an integral part of traditional architecture in Simelungun. If you want to build a house, then it should also pay attention to the existence of huta, ranging from customs, the choice of location to the ceremonies associated with it; 3. As well as other sub-ethnic Batak, ethnic sub Simelungun also recognize and apply Dalihan tolu is called in Simelungun as Tolu Sahundulan. Sahundulan Tolu is a social system in which Simelungun effect on many aspects of people's lives. Not only in kinship with all aspects of the system that followed, but also the belief system. In the context of traditional architecture Simelungun, Tolu Sahundulan manifests itself in family placement in the layout, deliberation building a house, house building ceremony, the ceremony a new house, full color ornament, and belief systems associated with the concept of the home; 4. Simelungun traditional architectural form of the building is not only their physical, but also has a variety of symbolic meanings (aesthetic, ethical values, religious values, the value of togetherness / humanity) as a cultural manifestation of the natural environment and the socio-cultural environment into which they live. Meaning / symbolism is manifested in the layout, full color ornament / ragamhias, building accessories, and so on; 5. Ornament or ornament is one important element in traditional architecture Simelungun. This is not only a decorative function as part of giving the beauty but also has a symbolic meaning of trust and determining one's social status in society; 6. Deliberation and mutual support is one of the essential values of family life in the community Simelungun. This is evident from a series of early development until well into the new house. The nature of the building and building materials are also likely would not be possible without the deliberation and the development of mutual cooperation; 7. In a traditional house in a village (huta) there are also other buildings. For example, in the palace complex, in addition to the palace, then there are also other buildings such as places of deliberation, where pound rice, place the rice store, where the soldiers lived, and so on; 8. In the traditional architecture also takes inheritance and reproduction values from generation to generation so that traditional architecture can be obtained through a number of information about the elements of the culture of a society. Life in the house provides an overview of the arts, religion, livelihood, language, power, technology-all of which are also interrelated. Visible behind the hidden values are embeddable philosophical ancestors, passed down to children and grandchildren.
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This paper discusses efforts to empower women in Aceh. This is caused by the fact that although the legality and the government has recognized political equality between women and men, but there are still obstacles that face. Therefore,... more
This paper discusses efforts to empower women in Aceh. This is caused by the fact that although the legality and the government has recognized political equality between women and men, but there are still obstacles that face. Therefore, the principle of legality and the political must be followed by a cultural change. This is in line with social changes ongoing cultural quickly. Of life are governed by customary and religious communities each region switches to the arrangement of a new life as a result of the demands of economics, politics, and the new law. Therefore, requires a fundamental change in the socio-cultural as well. Without this there will be inequality. This cultural change can start from the smallest unit, the nuclear family. In Aceh, the social system of the society have capital base of the base of the nuclear family. Therefore, any activities or actions undertaken by a core family will make an impact on other families. Thus, if there is a change in a family's cultural then he mendivusi on other families. Of several nuclear families are expected to develop in the community.
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The article raised the back pages of history of a fighter Aceh, Teuku Chik Tunong. Undoubtedly heroic soul. Embedded in him there is only one word to fight and keep fighting. The fighters are Teuku Chik Tunong. He is the husband of Cut... more
The article raised the back pages of history of a fighter Aceh, Teuku Chik Tunong. Undoubtedly heroic soul. Embedded in him there is only one word to fight and keep fighting. The fighters are Teuku Chik Tunong. He is the husband of Cut Nyak Meutia. Because of his struggle against the Dutch, Teuku Chik Tunong sentenced to death by the Dutch colonial government, which means he must undergo a death penalty. But Van Daalen, who was then military governor of Aceh, was not appropriate for a fighter who was once a great warrior will now undergo a death penalty. He berhakmenerima honorable death, then later changed the verdict Van Daalen a penalty by firing squad. Fell off a fighter Aceh. Struggle later continued by his wife Cut Nyak Meutia and his followers
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Acehnese people have the habit of drinking coffee in a coffee shop. This habit of long standing. They drank for hours, chatting or doing other activities like a business. This paper discusses the coffee drinking habits of the people of... more
Acehnese people have the habit of drinking coffee in a coffee shop. This habit of long standing. They drank for hours, chatting or doing other activities like a business. This paper discusses the coffee drinking habits of the people of Aceh and efforts to exploit this behavior to positive activities
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This research is conducted to discuss the leadership system occurs on Aceh subetnic in Aceh,especially in Banda Aceh and Aceh Besar. In addition, the purpose of this research is to gain knowledge and understanding about the system of... more
This research is conducted to discuss the leadership system occurs on Aceh subetnic in Aceh,especially in Banda Aceh and Aceh Besar. In addition, the purpose of this research is to gain knowledge and understanding about the system of leadership on Aceh society which unconsciously become the basiccharacter of Acehnesses that reveal the true identity of Aceh society. In order to gain this particular understanding, the writer obtains the data by doing library research and field study and the technique of collecting data used in this research is interview and observation. Three cultural observers and two societymembers that considered mastering the culture of ureung Aceh become the informants of this research. Theresult of this research shows that firts, there are Aceh cultural values that related to the leadership systems.These values become part of leadership characters craved by the society. Other than that, these cultural values has become a guidance used to appoint leaders among society. Second, the Islamic values that has penetrated to the Acehnesse society has given its effects to the leadership system. There are also dualisticvalues in this system, the worldly leadership and the religion leadership. This dualistic values do not onlyoccur in the stage of the empires but also in the lower stage, that is gampong. Both stages are oriented to theorderliness and the harmony among society not to mention beneficial for both side. Third, there is typicality onthe form of leadership in Aceh society that cannot be generalized to other regions and ethnic