Semiotic Mid Term Project

(Group G)
Group Member:
- Isanabiah (210914020206)
- Karen F.G. Pesiwarissa (18091102082)
- Lidya N. Paeli (19091102083)
- Mentari Entengo (18091102074)
- Novia K. Tumanken (18091102141)
- Salsabillah Saleh (18091102106)
- Tito Yanengga (17091102161)

“Each student has to find out a sign in their culture & explain the meaning of it!”

 Isanabiah
I was born and growing up in Jambi. That's why i will share a bit about a sign in my
culture. So, there is one tradition we usually do, as Melayu Jambinese, in Eid Fitr day which is
called Maanta. It is a tradition to deliver food to our family colleague to strengthen the
relationship between the family. The food is not usual food we eat every day. It will be food
which we cook for celebrating Eid Fitr day, such as Rendang, Opor Ayam, and Ketupat. As time
goes by, Maanta is not only between a family but also between a neighbour to others. So, they
will have a good relationship as neighbors. Maanta is a sign of strong relationship between two
sides. It can be between family, colleague, friends, or neighbors.
 Karen F.G. Pesiwarissa
In Tomohon City there are various cultural signs, and one of them is called “Mapalus”
culture. The Mapalus culture or working together and helping each other has taken root and has
become a culture among Minahasa residents. Tomohon City was a part of the Minahasa
Regency. However, in 2003 Tomohon was finally inaugurated as a city. So, it is legal to say that
Mapalus is also a sign of culture Tomohon. Mapalus is a form of solidarity in Tomohon agrarian
society that then evolved as a traditional pattern of behavior that passed down and continues to
grow from generation to generation. Mapalus culture, which was elaborated from the philosophy
of Sitou Timou Tumou Tou, is an activity of community life with cooperation and has been
attached to every human being in Minahasa especially in Tomohon. Mapalus root word is
“Palus” which means ‘to pour’ and ‘deploy’. Mapalus contains the meaning of an attitude and
action based on awareness of the need to work with gather (unify), power (strength and
intelligence) of each public personnel to to get a result optimally according to the objectives that
have been agreed before.
 Lidya N. Paeli
There are several cultural signs that exist in my place precisely in Luwuk, Central
Sulawesi. My place is known as a watery city because our city has many tourist attractions such
as the sea, waterfalls and rivers are very beautiful not only that my city also has very clean water.
In my city it is also marked with the slogan PINASA which means "Pi Ana Sampa Ala" which
means if we see garbage, we must pick it up and throw it in the trash. There are also
characteristics in my area, namely the food is lilin vegetable and onyop. As for the other signs in
my city, the typical animal that is only here is a Maleo bird. In Luwuk also has a culture for small
children who are 6 months old to first set foot on the ground and choose the items provided in a
 container and there are some items that are usually put in such as pencils, money, books, and
others. If the child picks up a pencil, then he will be a person who is good at writing either stories
or poems and has intelligence. If he chooses money to eat, he will be a successful person in the
future. And when he takes a meal, he will be a smart kid in school.
 Mentari Entengo
On this chance, I will explore my hometown and its culture. As a citizen of Bitung city
which located in the northeast Minahasa Land, North Sulawesi, it is my opportunity to introduce
about the culture and its' sign according to the query. According to the historical stories, Bitung
name taken from the name of a tree that grow in the northern region of Sulawesi Island. The
inhabitant in Bitung is Sangir people, which is one of subtribe from Manadonese or Minahasan.
So, the existing culture in Bitung still being apart from the existing culture in the North Sulawesi.
The culture in Bitung city mostly dominated by the culture of Sangir and Talaud. For instance,
Masamper. Masamper dance combine singing that contains words of praise to God.
Other culture that can be found is Tulude which derived from the word Suhude meaning
rejected. This traditional event is about to praise the Duata / Ruata (God) while being thankful for
His protection.
 Novia K. Tumanken
The Jesus Blessing Monument is located on the Trans Sulawesi Ring Road, Manado. The
location is inside the Citraland luxury housing estate, 15 minutes from the centre of Manado
City. This statue has a slope of 35 degrees so that it is like floating in the air. The statue faces
north, with both hands raised and facing down as if blessing the people of Manado and its
surroundings. From the side, the robe that covered Jesus was made to flutter as if blown by the
wind. The purpose of building this statue is not only aimed at Christians who make up the
majority population in Manado City but also has a meaning as a symbol of religious harmony.
 Salsabillah Saleh
In Bolaaang Mongondow there is a Mogutat culture, tribal marriage customs Mongondow
and know the principles and values that contain serious benefits in people's lives. This culture
first emerged from farming or farming activities, then developed into social life activities such as
wedding celebrations, mourning, etc. Mogutat is community participation to help provide
provisions such as food at the meeting of the previous kings. Mogutat is a system or technique
cooperation for mutual benefit inherited by the ancestors of the Mokodoludut era as punu or the
great leader used to be in Bolaang Mongondow, when he was sick and the doctors could heal
him, that's where he wast he king held a celebration of seven days and seven nights providing a
banquet for guests, therefore the people adopted until now, people's lives are based on a
mototabian philosophy of life Mongondow tribe, mototanoban and mototonpiaan. The
approaches used are sociology, and culture. The primary data is from the traditional elite. he's a
mogutat person, secondary data collected from books, journals, and previous research results,
implementation must have rearrangement of traditional elders. Mogutat carried out by the
community must be able to guide community behaviour and social relations between members of
ethnic groups both in the District and Village Areas to be more realistic.
 Tito Yanengga
The Lani Tribe – History, Society, Culture, Meaning of Leadership, Acculturation,
Social Change, Livelihoods: The Lani tribe occupies Tolikara Regency which is a new regency
resulting from the division of Jayawijaya Regency.
The History of the Lani Tribe in Papua: The Lani tribe occupies Tolikara Regency which
is a new regency resulting from the division of Jayawijaya Regency. Tolikara Regency occupies
the western part of the Baliem Valley, the Tolikara Regency area consists of hilly areas, steep
ravines, high mountains up to 2,500 meters above sea level. Such topographical conditions are
like nature which is the cause of this area's backwardness. The curvy shape of the mainland of
Tolikara makes it difficult to build a road.
The Lani's Livelihood: The livelihood of the Lani people is farming, the crops they plant
are sweet potatoes. Women work in the fields, men build fences, their work is gardening betatas,
red fruits, oranges, pineapples, avocados, bananas, corn, and hunting.
Suberbura Community: In the social system, the leader of the Lani tribe is the tribal
chief. The election of the chief of this tribe is hereditary and the person must be brave. The stone-
burning ceremony is usually performed at the time of clearing land, inaugurating the head of a
district or district.
The marriage system must use a dowry of at least 5 “pigs”, one for church and 4 for
women. In the Lani tribe, there are 10-15 wives. People of the same clan cannot marry. The
names of the Lani clans include Wenda, Murip, Kogoya, Wakerkwa, Tabuni, Jikwa, Wanibo,
Jigibalom, Enembe and Yanengga.