Suchergebnisse

ABSTRAKKompang Melayu dipahami sebagai istilah penyebutan terhadap kelompok-kelompok Kompang di masyarakat Melayu. Keberadaan musik Kompang dapat ditemui pada kegiatan upacara Tepuk Tepung Tawar, upacara Berinai Curi, upacara Rarak Pengantin, upacara Turun Mandi, mengiringi Pencak Silat, mengantar kepergiaan dan menyambut kedatangan jama'ah haji, dan menyambutan tamu di pemerintahan. Kompang gendang bermuka dua menyerupai Rebana berdiameter 35-40 cm terbuat dari kayu Leban dengan membran dari kulit kambing betina dilengkapi sedak (peregang kulit) dimainkan dalam bentuk pola-pola pukulan rampak (lokal: maen tangan) dan pola- pola jalinan (lokal: naek-turun). Vokal berupa nyanyian dalam bahasa Arab yang bersumber dari teks-teks kitab Barzanji yang lazim disebut Adi. Adi adalah teks lagu berupa frasa kalimat tanya-jawab yang ditulis dengan huruf Hijaiyah. Permainan pola pukulan dan vokabuler vokal dipengaruhi oleh makhrijal huruf Makhraj yang berarti ketepatan ucapan. Kata Kunci: Estetika, Musik Kompang, Masyarakat Melayu, Bengkalis ABSTRACTMalay Kompang understood as the mention of the term Kompang groups in the Malay community. The existence Kompang music can be found on the ceremonial activities Flour Fresh Tap, Steal Berinai ceremony, ceremony rarak Bride, Down Bathing ceremony, accompanied Pencak Silat, kepergiaan usher and greet pilgrims and guests menyambutan in government. Kompang drum resembling a tambourine duplicity 35-40 cm in diameter made of wood with a membrane of skin Leban goat comes Sedak (leather stretcher) is played in the form of patterns blow rampak (local: maen hand) and braided patterns (local: naek -turun). Vocal form of singing in Arabic that originates from the texts of Barzanji commonly called Adi. Adi is the text of a song in the form of question and answer phrases sentences are written with letters Hijaiyah. Games and vokabuler vocal punch patterns are influenced by letters makhrijal makhraj which means the accuracy of the speech. Key words: Aesthetics, Music Kompang, Malay Society, BengkalisABSTRAKKompang Melayu dipahami sebagai istilah penyebutan terhadap kelompok-kelompok Kompang di masyarakat Melayu. Keberadaan musik Kompang dapat ditemui pada kegiatan upacara Tepuk Tepung Tawar, upacara Berinai Curi, upacara Rarak Pengantin, upacara Turun Mandi, mengiringi Pencak Silat, mengantar kepergiaan dan menyambut kedatangan jama'ah haji, dan menyambutan tamu di pemerintahan. Kompang gendang bermuka dua menyerupai Rebana berdiameter 35-40 cm terbuat dari kayu Leban dengan membran dari kulit kambing betina dilengkapi sedak (peregang kulit) dimainkan dalam bentuk pola-pola pukulan rampak (lokal: maen tangan) dan pola- pola jalinan (lokal: naek-turun). Vokal berupa nyanyian dalam bahasa Arab yang bersumber dari teks-teks kitab Barzanji yang lazim disebut Adi. Adi adalah teks lagu berupa frasa kalimat tanya-jawab yang ditulis dengan huruf Hijaiyah. Permainan pola pukulan dan vokabuler vokal dipengaruhi oleh makhrijal huruf Makhraj yang berarti ketepatan ucapan. Kata Kunci: Estetika, Musik Kompang, Masyarakat Melayu, Bengkalis ABSTRACTMalay Kompang understood as the mention of the term Kompang groups in the Malay community. The existence Kompang music can be found on the ceremonial activities Flour Fresh Tap, Steal Berinai ceremony, ceremony rarak Bride, Down Bathing ceremony, accompanied Pencak Silat, kepergiaan usher and greet pilgrims and guests menyambutan in government. Kompang drum resembling a tambourine duplicity 35-40 cm in diameter made of wood with a membrane of skin Leban goat comes Sedak (leather stretcher) is played in the form of patterns blow rampak (local: maen hand) and braided patterns (local: naek -turun). Vocal form of singing in Arabic that originates from the texts of Barzanji commonly called Adi. Adi is the text of a song in the form of question and answer phrases sentences are written with letters Hijaiyah. Games and vokabuler vocal punch patterns are influenced by letters makhrijal makhraj which means the accuracy of the speech. Key words: Aesthetics, Music Kompang, Malay Society, Bengkalis

Biodiversity and flora in this country is a reflection of the variety and variety of natural potentials which in turn also reflect the multicultural potential of each region, ethnicity, custom, language, geography, and many more. Then coupled with the current digital era or what is called the era of disruption, the problem of social conflict that was in the realm of its initial reality, until now has also shifted to the virtual world (both social media, internet and so on). Therefore, Islamic religious education which is identical with religious dogma should also include the multicultural values of the digital era so that people who are dialogical, inclusive, democratic, pluralist, and multiculturalist are born. The purpose of this study is to obtain an acceptable formulation of Islamic religious education learning in a multicultural perspective in the era of the industrial revolution 4.0 or digital era. The research method used in this research is a qualitative research method with a grounded theory approach. Further analysis was carried out using qualitative data analysis by John W. Creswell. The research results and conclusions state that the concept of learning Islamic religious education has a multicultural perspective in the digital era, both from the aspects of educators, students, teaching materials, strategies and methods, evaluation, and learning media must prioritize dialogical, inclusive, democratic, pluralist, and multiculturalist principles.