Andalas International Journal of Socio-Humanities
http://aijosh.lppm.unand.ac.id/index.php/aijosh
<p style="text-align: justify;">The <strong>Andalas International Journal of Socio-Humanities (AIJOSH)</strong> is a distinguished peer-reviewed academic journal committed to advancing the understanding of socio-humanities perspectives, with a unique focus on the complexities and dynamics of marginalized groups. Published <strong>biannually</strong> by the <strong>Lembaga Penelitian dan Pengabdian Masyarakat</strong> <strong>(LPPM)</strong> <strong>Universitas Andalas</strong>, <strong>AIJOSH</strong> provides a dynamic platform for interdisciplinary and comparative scholarship that explores the intersections of society, culture, and humanity.</p> <p style="text-align: justify;"><strong>AIJOSH</strong> aims to foster intellectual dialogue and scholarly collaboration by publishing high-quality, original research that delves into diverse issues such as marginalized movements, minority struggles, endangered languages, cultural preservation, race, gender, and social and political exclusion. The journal is particularly interested in work that highlights the experiences and voices of marginalized and isolated communities, offering fresh insights into their challenges and resilience.</p>Lembaga Penelitian dan Pengabdian Masyarakat Universitas Andalasen-USAndalas International Journal of Socio-Humanities2715-601XPotential of Islamic Cemetery Complexes in Barus-North Sumatra as Archaeological Tourism Destinations
http://aijosh.lppm.unand.ac.id/index.php/aijosh/article/view/66
<p>Historical and Archaeological Potential Exploration Program in Barus, Central Tapanuli Regency, North Sumatra that was carried out in 2017 had discovered Islamic cemetery complexes distributed throughout the area that have potential as destinations for archaeological tourism. This is supported by the data obtained from field surveys to each cemetery complex and focus group discussion conducted with local residents of Barus. This study focuses on exploring the potential of five cemetery complexes comprising the Mahligai Cemetery, Papan Tinggi Cemetery, Tuan Ambar Cemetery, Ibrahim Syah Cemetery and Tuan Machdum Cemetery to serve as archaeological tourism destinations. The process of spreading Islam carried out by the <em>ulama</em> or Muslim scholars and the existence of various types of tombstones are subjects of attraction for visitors. In the process of developing a cemetery complex as a destination, it is necessary to improve public facilities such as the construction of museums or galleries, places of worship, parking lots, and public toilets. Improving the human resources are also a necessity, which can be done by empowering the local residents.</p>Wani Maler
Copyright (c) 2024 Wani Maler (Author)
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2022-09-192022-09-1962819010.25077/aijosh.v6i2.66Preservation of Traditional Art in the Modern Era
http://aijosh.lppm.unand.ac.id/index.php/aijosh/article/view/69
<p>The focus of this research is on the strategies for preserving Seudati dance by the Pidie Jaya government in the era of disruption. Pidie Jaya is one of the regencies known for the Seudati dance, and many prominent Seudati leaders, known as "syeh," hail from this region. This research was conducted in Pidie Jaya Regency, with the location chosen due to the observed phenomenon that the youth are no longer interested in learning and performing Seudati. Data collection techniques in this research included participant observation, where the researcher directly observed the subjects to gather data. In addition to participant observation, in-depth interviews were also employed as a technique for collecting data. The results of the research indicate that the youth are abandoning Seudati because the digital world is more appealing than Seudati. Furthermore, learning Seudati is not as easy as learning other dances. In response to these challenges, the Pidie Jaya government has made efforts to preserve Seudati through several approaches. First, they utilize digital media itself as a platform for Seudati campaigns. They also give recognition to Seudati maestros, creating a positive impression for all parties involved. The government promotes Seudati in extracurricular activities through the Gerakan Seniman Masuk Sekolah. Additionally, they are reactivating village dance studios and providing spaces for expression, such as the Pekan Kebudayaan Pidie Jaya.</p>Mujiburrahman MujiburrahmanRicha MelizaAflia RiskiRizki YunandaAde Ihsan KamilIbrahim ChalidAssyfa RahmatikaRaudatun Nizar
Copyright (c) 2024 Mujiburrahman Mujiburrahman, Richa Meliza, Aflia Riski, Rizki Yunanda, Ade Ihsan kamil, Ibrahim Chalid, Assyfa Rahmatika, Raudatun Nizar (Author)
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2024-09-192024-09-1962919910.25077/aijosh.v6i2.69Wisdom and Islamic Thoughts in the Lyrics of Siti Nurhaliza’s Hari Raya Songs
http://aijosh.lppm.unand.ac.id/index.php/aijosh/article/view/70
<p>This study looks at the wisdom of song lyricists during the celebration of<em> hari raya</em>, as depicted through Islamic values and thoughts. The research question revolves around the extent to which song lyricists produce works that embody Islamic values and thoughts in celebrating the triumphs of the Islamic community. The objective of this study is to identify the Islamic values and thoughts within ten <em>raya</em> songs sung by Siti Nurhaliza. The researchers utilised the conceptual framework of local wisdom that aligns with the goals and functions of Islamic artistic works. The aim of Islamic art is to bring Muslims closer to Allah, imparting values of monotheism, faith, morality, and camaraderie, advocating goodness and preventing evil. Therefore, any song lyrics embodying the values of monotheism, devotion, faith, ethics, or any elements promoting goodness and well-being are categorised as Islamic values and thoughts. The findings indicate that the lyrics of the <em>raya</em> songs not only entertain but also encompass ten Islamic values and thoughts. Among the values and Islamic thoughts are monotheism, gratitude, remembrance, soul purification, sincerity, and so on. The <em>raya</em> song lyrics can guide individuals towards salvation in this world and the hereafter.</p>Abd Ganing Laengkang
Copyright (c) 2024 Abd Ganing Laengkang (Author)
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2024-09-242024-09-246210011610.25077/aijosh.v6i2.70Negotiating with Colonial Modernity
http://aijosh.lppm.unand.ac.id/index.php/aijosh/article/view/75
<p>The emergence of a new elite in Minangkabau, flourishing in the modern milieu of Bukittinggi city at the beginning of the 20<sup>th</sup> century, represents a pivotal case study in the dynamics of colonial modernity. These individuals distinguished themselves in the economic and intellectual domains, as well as in the authentication of symbolic status through lifestyle emulation of the Dutch. However, their integration into the social circles of both traditional and modern communities in Bukittinggi was met with limited acceptance. This phenomenon underscores a society that embraced novel perspectives on the colonial world without succumbing to colonialist ideologies. This raises pertinent inquiries: who were these new elites? Why did they seek recognition within their modern context in Bukittinggi despite existing within a reality of modernity? And what was the nature of the inclusivity process for these new elites as modernists, without becoming colonialists? This discourse elucidates the process by which the new Minangkabau elite negotiated colonial modernity in Bukittinggi between 1905 and 1942. The findings reveal that the successful negotiation of colonial modernity by the new Minangkabau elite served as a mode of restraint as well as alienation from the social realities of Bukittinggi. Firstly, the negotiation facilitated broader participatory avenues for the new elite of Minangkabau in early 20<sup>th</sup>-century Bukittinggi. Secondly, it paved the way for them to independently craft mediums of intellectual and inclusive modernity. Thirdly, this negotiation led to the creation of new cultural forms that amalgamated three essential values of early 20<sup>th </sup>century Bukittinggi: tradition, colonialism, and Islam.</p>Yudhi Andoni
Copyright (c) 2024 Yudhi Andoni (Author)
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2024-10-122024-10-126211713110.25077/aijosh.v6i2.75