Cerita Asal-Usul Ritual Kaago-Agono Liwu pada Masyarakat Koroni di Maligano

Cerita-cerita rakyat mengisahkan berbagai hal terkait dengan kehidupan masyarakatnya termasuk di dalamnya cerita munculnya suatu tradisi yang ada pada suatu masyarakat tertentu. Koroni salah satu etnik yang mendiami wilayah Utara Pulau Buton memiliki cerita rakyat asal usul yang disebut tradisi ritual Kaago-ago liwu. Tradisi ritual Kaago-agono liwu dilaksanakan oleh masyarakat Koroni sebagai bentuk perlindungan kampung (desa) dari kekuatan negatif makhluk gaib (bencana). Dalam cerita asal usul ritual kaago-agonoliwu ini menceiritakan mengenai putri raja begitu cantik dan orang yang memandangnya terkesimak sampai perahu yang dibawanya salah haluan. Kamar putri raja selalu basah akibat dari semburan kerang besar yang ada di belakang kamarnya. Kerang ini dipindahkan oleh seorang pemuda yang wajah buruk rupa yang berasal dari Konawe. Kulit kerang ini dilempar oleh pemuda ini hingga sampai ke Kulisusu di Ereke dan yang lainnya sampai ke Ternate.  Cerita-cerita ini banyak mengandung metafor dan membutuhkan penafsiran atau pemaknaan agar dapat dipahami sesuai dengan konteks wilayah dan masyarakatnya dengan menggunakan metode sejarah. Pemaknaan metafor yang terkandung di dalamnya dikaitkan dengan wilayah geografis dan sejarah hubungan Koroni dan Kesultanan Buton yang menjadi pusat pemerintahan. Kata kunci: kajian metafora, kaago-agono liwu, Koroni (Taaloki), cerita rakya

SISTEM PEWARISAN RITUAL KAAGO-AGO LIWU PADA MASYARAKAT KORONI DI KECAMATAN WAKORUMBA UTARA

The study aims to find the model of inheritance of the ritual of kaago-ago liwu that existed in the Koroni sub-district of North Wakorumba. The method used to perform the analysis is the transmission method of Vansina. The results of this study indicate that there are four methods of inheritance used in ritual kaago-ago liwu that is (1) esoterik method, ritual kaago-ago liwu done in closed. This means that ritual katingka form can only be inherited through his offspring (blood relation); (2) mnemonic method in ritual kaago-ago liwu in  form of disastrous diseases that hit the village. (3) The instruction method is used only by sara hukumu to transmit kaago-ago liwu in form of zikir. (4) The controlling method is a model of transmission in the ritual of kaago-ago liwu to evaluate the appropriateness of a person who leading the ritual.  Keywords: ritual, kaago-ago liwu, Koroni society, North ButonPenelitian bertujuan untuk menemukan model pewarisan ritual kaago-ago liwu yang ada pada masyarakat Koroni kecamatan Wakorumba Utara. Metode yang digunakan untuk melakukan analisis adalah metode transmisi Vansina. Dari hasil penelitian ada empat metode pewarisan yang digunakan dalam ritual kaago-ago liwu yaitu (1) metode metode esoterik, ritual kaago-ago liwu dilakukan secara tertutup. Artinya ritual bentuk katingka hanya dapat diwarisi melalui keturunannya (hubungan darah); (2) metode mnemonic dalam ritual kaago-ago liwu berupa bencana penyakit yang melanda desa; (3) metode instruksi hanya digunakan oleh sara hukumu untuk mentransmisi kaago-ago liwu bentuk zikir; (4) metode pengotrolan merupakan model  transmisi dalam ritual kaago-ago liwu untuk mengevaluasi layak atau tidak seseorang untuk menjadi pemimpin ritual. Kata kunci: ritual, kaago-ago liwu, masyarakat Koroni, Buton Utar

Negosiasi dalam Pelaksanaan Ritual Kaago-Ago Liwu pada Masyarakat Desa Lasiwa Kecamatan Wakorumba Utara

The ritual tradition kaa-ago Liwu is a ritual as a form of communication to the metaphysical beings to beseech for safety and avoid the disaster. The ritual is held at every turn east to west monsoon season or vice versa. The ritual is conducted in Lasiwa village and it consists of two types: first is namely katingka which is held on designated place and the second is in the form of four-night dhikr rituals performed in the mosque. Both of the rituals are held simultaneously without any disappointed party. This can happen due to be able to establish arelationship of indigenous elite negotiations with other parties. Keywords: negotiation, ritual, kaago-ago liwu, custom eliteTradisi ritual kaago-ago liwu merupakan ritual sebagai bentuk komunikasi kepada makhluk metafisik memohon keselamatan dan terhindar dari bencana yang dilakukan pada setiap pergantian musim timur ke musim barat atau sebaliknya. Ritual yang dilakukan di desa Lasiwa terdiri atas dua jenis, yaitu bentuk katingka yang dilaksanakan pada tempat yang telah ditentukan dan ritual dalam bentuk melakukan zikir yang dilakukan di masjid selama empat malam. Kedua jenis ritual ini disaksanakan secara bersamaan tanpa ada pihak yang dikecewakan. Hal ini dapat terjadi disebabkan oleh elite adat mampu menjalin hubungan negosiasi dengan pihak lain. Kata kunci: negosiasi, ritual, kaago-ago liwu, elit ada

Majas Perbandingan dalam Puisi Surat Cinta Karya WS Rendra

Majas perbandingan puisi Surat Cinta karya WS Rendra memegang peranan penting dalam menciptakan imajinasi dan pemikiran, sehingga diperoleh pengertian terhadap ungkapan yang tersirat dengan melibatkan simile, metafora, personifikasi, imaji, dan simbol dalam membentuk estetika puisi. Penelitian bertujuan menganalisis majas perbandingan dalam puisi Surat Cinta karya WS Rendra. Penelitian bersifat kualitatif menggunakan pendekatan deskriptif yaitu suatu prosedur penelitian yang menghasilkan data berupa kata-kata dengan menggunakan teknik dokumentasi dan catatan untuk mengkaji puisi Surat Cinta karya WS Rendra dan selanjutnya dianalisis melalui tahapan reduksi data, penyajian data, dan penarikan kesimpulan. Hasil analisis majas perbandingan dalam puisi Surat Cinta karya WS Rendra menggunakan pembanding simile bagai, yaitu membandingkan antara gerimis bagai tambur, dua ekor belibis bagai dua anak nakal, kaki-kaki cinta bagai logam berat, semangat kehidupan bagai jutaan jarum alit, semangat cinta bagai ribuan tangan gaib, dan suara bagai angin laut

Tradisi Katoba: Model Penanaman Nilai-Nilai Islam Pada Anak Masyarakat Muna

Penelitian ini bertujuan untuk menemukan model penanaman nilai-nilai Islam pada masyarakat Muna. Selain itu penelitian ini bertujuan menemukan nilai-nilai agama yang ada dalam ritual katoba pada masyarakat Muna. Anak-anak yang berusia 7-12 tahun setelah melakukan khitan harus diikuti dengan ritual katoba. Masyarakat Muna menjadikan ritual katoba sebagai bentuk legitimasi adat untuk menanamkan nilai-nilai agama. Masyarakat Muna memiliki pemahaman bahwa seorang anak tidak diperkenankan untuk belajar ngaji sebelum dikhitan. Khitan dasar seorang anak untuk memulai belajar agama. Pemahaman seperti itu, seorang anak yang sudah dikhitan kemudian diiukti dengan ritual katoba. Pada konteks inilah ritual katoba dijadikan sebagai bentuk legitimasi anak untuk menanamkan nilai-nilai agama. Nilai-nilai yang ada dalam tuturan ritual katoba adalah nilai-nilai ketuhanan, nilai ketaatan untuk beribadah kepada Tuhan. Kata kunci: Model, Ritual, Katoba, Nilai-Nilai, Islam, Muna

Immunomodulator Activity of Effervescent Granule of Wualae Fruit (Etlingera elatior (Jack) R.M. Smith) Based on Specific Phagocytic Activity

The previous study reported that Etlingera elatior (Wualae) has activity as immunostimulant with dose at 300 mg/kg BW and 400 mg/kg BW. Formulating natural product into effervescent granule (GE) can increase practicality and interest to consume traditional medicine. This study aims to investigate the immunostimulant activity of Wualae ethanolic extract in the effervescent granule. Wualae was macerated with ethanol then formulated into effervescent granule at dose 300 mg/kgBW and 400 mg/kgBW. Formulations were evaluated. Animals were divided into 4 groups and treated with: group I (positive control); group II (negative control); group III (GE dose at 300mg/kgBW); and group IV (GE at dose 400mg/kgBW) for 7 days and at days 8, groups were infected by Staphylococcus aureus intraperitoneally. Immunostimulant activity was measured by calculating the Specific Phagocytic Activity (SPA) of macrophage. Data collected from the evaluation and measurement of the SPA then analyzed using SPSS. Results from the evaluation were considered good except the moisture content of effervescent granule. Results from SPA was found that effervescent granule at dose 300 mg/kgBW and at dose 400 mg/kgBW have 26.33% and 32.5% consecutively with significance 0.02 (p<0.05). Thus, effervescent granule has comparable phagocytosis activity with positive control

TRADISI KATOBA: KEARIFAN LOKAL MASYARAKAT MUNA SEBAGAI UPAYA PENCEGAHAN KEKERASAN SEKSUAL TERHADAP ANAK DI KOTA KENDARI

This study offers a method based on local wisdom of Muna society in Kendari City. When the children enter the age of 7-12 years, parents are required to organize Katoba rituals. Katoba ritual is a means to deliver and guide the child into the early phase of adult life. The content of the values in the katoba becomes the basic of early age, adult, even to the old age. Starting from the age of the children (after doing the ritual of katoba) until he is mature, then he has immoral acts, sentences that come out from the society "mina namandehao ihino katoba, datumobae tora datumoba" (he doesn’t know the essence of katoba, so he should do a “Toba” again).  When the language that is coming from the society related to his action, it means that his action is an expression of insult to the immoral perpetrators. This research is a qualitative research. It was done by using ethical and emic approach. This method deals with the handling of sexual violence taken from the point of view of the society and the author's interpretation.Penelitian ini menawarkan suatu metode berbasis kearifan lokal pada masyarakat Muna di Kota Kendari. Saat anak memasuki anak usia 7-12 tahun, orangtua diwajibkan menyelenggarakan ritual katoba. Ritual katoba merupakan sarana untuk mengantarkan dan membimbing anak memasuki fase awal kehidupan dunia dewasa. Kandungan nilai-nilai katoba yang ada dalamnya menjadi dasar usia dini, dewasa, bahkan sampai usia orang tua. Mulai dari usia anak-anak (setelah melakukan ritual katoba) sampai ia dewasa, kemudian melakukan tindakan amoral, kalimat yang keluar dari masyarakat “mina namandehao ihino katoba,bea datumobae tora” (tidak mengatahui esensi katoba, kecuali harus ditoba lagi). Ketika bahasa itu yang muncul dari masyarakat terkait dengan tindakan yang dilakukan, maka ungkapan bentuk hinaan bagi pelaku amoral.  Penelitian ini merupakan penelitian kualitatif yang akan dilakukan dengan menggunakan pendekatan etik dan emik. Dengan metode ini ulasan mengenai penanganan kekerasan seksual diambil dari sudut pandang masyaratkatnya serta penafsiran penulis

SYNTHESIS OF 2-HIDROXYXANTHONE FROM XANTHONE AS A BASIC MATERIAL FOR NEW ANTIMALARIAL DRUGS

Objective: The purpose of this research is to synthesize 2-hydroxyxanthone from xanthone and to evaluate its antiplasmodial activity.Methods: The synthesis of 2-hydroxyxanthone followed the sequence of these synthetic stages, namely: 2-nitroxanthone, 2-aminoxanthone, and 2-hydroxyxanthone. The products were separated by chromatography methods including thin layer chromatography and vacuum liquid chromatography. Compound structures of the isolated products were determined based on their infrared and nuclear magnetic resonance spectra. To support these findings, the spectra were also matched to the corresponding data from literatures. The biological properties of the synthetic compound were evaluated toward Plasmodium falciparum 3D7.Results: 2-nitroxanthone was obtained as a brownish-yellow crystal in 69.00% yield with Madhya Pradesh of 181°C. Reduction of 2-nitroxanthone using SnCl2.2H2O/hydrogen chloride produced 2-aminoxanthone as a pale-yellow solid in 60.60% yield. Finally, the desired 2-hydroxyxanthone was achieved by initially reacting 2-aminoxanthone with sodium nitride to produce diazonium salt. Then, hydrolysis of the salt yielded 2-hydroxyxanthone as a white solid in 69.81% yield. Synthesis of 2-hydroxyxanthone from xanthone had an overall yield of38.35%. In vitro antiplasmodial assay against P. falciparum 3D7 showed that the half maximal inhibitory concentration value was 0.44 μg/mL.Conclusions: An antimalarial compound (2-hydroxyxanthone) was successfully synthesized from xanthone in three steps of synthetic reactions, i.e., the formation of 2-nitroxanthone, 2-aminoxanthone, and 2-hydroxyxanthone.Â

Level of Cytokine Interleukin-6 and Interleukin 1-β on Infectious Rat Model Treated with Etlingera elatior (Jack) R.M. Smith Fruit Extract as Immunomodulator

Etlingera elatior (Jack) R.M Smith or locally in Southeast Sulawesi known as Wualae fruit has activity as an immunomodulator by increasing phagocytosis activity. Prior studies have been conducted to observe the effect of E. elatior as an immunomodulator, thus further study is needed to observe the production of cytokines such as IL-1β and IL-6 which are responsible for the immune responses. Etlingera elatior fruit macerated with 96% ethanol for three days and produced a total of ±74.6 g concentrated extract. Experimental animals used were divided into four groups (n=4) and treated orally once a day for seven days as follows: group I (0.5% Na CMC); group II (Stimuno®); group III (E. elatior fruit extract dose of 300 mg/kg BW); and group IV (E. elatior fruit extract dose of 400 mg/kg BW). On the eight-day, animals were infected with Staphylococcus aureus intraperitoneally and left for an hour. Thereafter, blood was collected and assayed using ELISA Kit (Elabscience rat IL-1β and Elabscience rat IL-6). Results demonstrated that group IV increased levels of IL-1β and group III and IV increased level of IL-6 (p<0.05). Increased levels of IL-1β and IL-6 are associated with phagocytosis in the immune response. In conclusion, E. elatior fruit extract at doses of 300 and 400 mg/kg BW increases levels of IL-1β and IL-6

ANTI-INFLAMMATORY ACTIVITY OF MARINE SPONGE CALLYSPONGIA SP. AND ITS ACUTE TOXICITY

Objective: This study aims to investigate the anti-inflammatory effect of the ethanolic extract of Callyspongia sp. using stabilization of the human red blood cell (HRBC) membrane method and its acute toxicity using brine shrimp lethality test (BSLT) method. Methods: Callyspongia sp. was macerated with 96% ethanol. Extract characterized and screened for the secondary metabolite. Anti-inflammatory activity by stabilization of the HRBC membrane method with a varied dose of 50 ppm; 100 ppm; 200 ppm; 400 ppm; 800 ppm; 1600 ppm; and 3200 ppm. Solutions observed using a photometer to describing stability and ability in preventing membranes hemolytic and statistically analyzed using SPSS. Acute toxicity carried out by the BSLT method and analyzed using Minitab®ver. 17.2.1. Results: The phytochemical screening was indicating that Callyspongia sp. contains flavonoid, alkaloid, and terpenoid. The results of the anti-inflammatory activity test showed that the percentage value of stability and hemolysis of extracts with doses of 50, 100, 200, 400, 800, 1600, and 3200 ppm were 55% and 45%, 63% and 37%, 70% and 30%, 74% and 26%, 80% and 20%, 87% and 13%, and 97% and 3%, respectively. It showed that extract of sponge Callyspongia sp. in all varied dose has activity in stabilizing the HRBC membrane thus can be potential as an anti-inflammatory. The results of acute toxicity assay showed that the value of LC50 was 1281.45 μg/ml and categorized as nontoxic to Artemia salina Leach. Conclusion: Various concentrations of Callyspongia sp. effective as an anti-inflammatory in stabilizing HRBC, and categorized as safe