Pantang Larang Dalam Masyarakat Kelurahan Bunut Kecamatan Bunut Kabupaten Pelalawan: Kajian Semiotik Roland Barthes

ABSTRACT Mefta Horrahmi. 2021. Thesis. Abstinence in the Village Community Bunut, Bunut District, Pelalawan Regency: A Semiotic Study of Roland Barthes This research is motivated by several things, including the lack of semiotic studies in abstinence in Indonesia, not even at FKIP UIR yet There are studies that use semiotic theory in abstinence. There is some semiotic research that has been done before, but the sources The data used are short stories, while semiotic research whose data sources are abstinence has never been done before. Therefore the author is interested to find out the semiotic code in abstinence from the village community Bunut, Bunut District, Pelalawan Regency. Based on that, the problem described in this study is “what are the taboos that found in the community of Bunut Village, Bunut District, Pelalawan?, What is the code for abstinence from the village community? Bunut, Bunut District, Pelalawan Regency?�. The theory that the author uses to analyze this data is the theory of Roland Barthes (2017). This research aims to describe, analyze, interpret, and concluded the code of abstinence from Bunut Village, Bunut District Pelalawan Regency, using the semiotic study of Roland Barthes who includes several codes, namely, (1) hermeneutic code, (2) semik code, (3) code symbolic, (4) proaeretic code, and (5) cultural code. This research uses descriptive method. This research data was obtained through a qualitative approach and field study research. The technique used is the interview technique and recording technique. The data in this study are in the form of taboos that contains a semiotic code in it. Sources of data in this study are abstinence in the community of Bunut Village, Bunut District, Regency Pelalawan with the number of abstinence 20 data. There is no prohibition in the community of Bunut Village, Bunut District, Pelalawan RegencyBaang if diboi is taken back, long hands, (3) Grandma is pregnant with tak Eluk sits down at the door, when the child is breech, (4) Grandma is pregnant It's not nice to have a pole draped a cloth on a lehi, when a slave is wrapped around the umbilical cord, (5) It's not eluk the girl at the Maharajo dindo hall, kaang tesapo antu, (6) Not eluk brings Kocit slave bathing under the Bunut river bridge, kaang domam, (7) Not eluk sitting watching the bridge over the Bunut river, just tongah ai topat, kaang poning palo, (8) It's not nice to suck a sanitary napkin in the Bunut river, when piako sucks it, (9) Girls don't like eating in a cauldron, bro, Mrs. Itam (10) doesn't like children The girl who is kept in seclusion from the house, isn't disturbed by the evil eye, (11) It's not good sleeping ready to eat, kaang distended pout, (12) The little slave sleeps in the doorway, kaang tesapo antu, (13) It's not nice to remove the nails of the night ai, kaang celako, (14) Grandma It's not good to have a meal, kaang the mouth of a boso slave, (15) It's not good to be good at slow, kaang jokinyo is pegged by a chicken, (16) It's not as nice to daydream on the doorbell, kaang slow to get a mate, (17) Pregnant mother may not kill animals,Tak eluk makan dalam golap ketulangan, (20) Tak eluk bejalan di waktu magrib, kaang disuuk antu. Hasil penelitian ini menunjukan bahwa: 1) terdapat klasifikasi dalam pantang larang masyarakat Kelurahan Bunut Kecamatan Bunut Kabupaten Pelalawan, 2) terdapat kode semiotik Roland Barthes dalam pantang larang masyarakat Kelurahan Bunut Kecamatan Bunut Kabupaten Pelalawan. Berdasarkan data pantang larang dengan kriteria yang dituju terdapat 2 data pantang larang untuk anak gadis, 2 data pantang larang untuk laki-laki, 4 data pantang larang untuk perempuan, 1 data pantang larang untuk anak remaja dan anak gadis, 3 data pantang larang untuk anak-anak, 3 data pantang larang untuk laki-laki dan perempuan, 1 data pantang larang untuk adat pernikahan, dan 4 data pantang larang untuk wanita hamil. Jadi pantang larang yang banyak ditemukan sesuai dengan kriteria yang dituju yaitu pantang larang untuk perempuan dan wanita hamil terdapat masing-masing 4 data. Pantang larang untuk perempuan yaitu, (1) Tak eluk mencuci piuk di sungai, kaang timbul buayo puti, (2) Tak eluk menyeak pembalut di sungai Bunut, kaang dihisap piako, (3) Tak eluk tidu siap makan, kaang buncit pout, (4) Tak eluk makan dalam golap ketulangan, dan pantang larang untuk wanita hamil yaitu, (1) Omak mengandung tak eluk duduk dokat aluan pintu, kaang lahiran anaknyo menyungsang, (2) Omak mengandung tak eluk togak mengalung kain di lehi, kaang budak telilit tali pusat, (3) Omak mengandung tak eluk makan kalang, kaang mulut budak boso, (4) Omak mengandung tak boleh membunuh binatang, kaang anaknyo cacat. Sebaliknya, pantang larang yang paling sedikit ditemukan sesuai dengan kriteria yang dituju yaitu pantang larang untuk anak remaja dan anak gadis, dan untuk adat pernikahan terdapat masing-masing 1 data. Pantang larang untuk anak remaja dan anak gadis yaitu, (1) Tak eluk becewek di balai Maharajo dindo, kaang tesapo antu, dan pantang larang untuk adat pernikahan yaitu, (1) Tak eluk anak gadi yang olah dipingit keluo umah, kaang diganggu mata jahat. Kode semiotik yang dominan adalah kode semik karena di dalam pantang larang tersebut banyak terdapat kode yang menunjuk kepada sebuah karakter atau sebuah tempat, dan objek tertentu. Sebaliknya, kode semiotik yang tidak ada ditemukan dalam pantang larang adalah kode kultural karena tidak ada penanda-penanda yang merujuk pada seperangkat referensi yang mendukung teks