Riau malay dance preservation strategies: a digital ethnographic study of Riau malay dance education and promotion practices on TikTok

Authors

  • Syefriani Syefriani Universitas Islam Riau, Pekanbaru
  • Muhammad Fazli Taib Saearani Universiti Pendidikan Sultan Idris, Perak

DOI:

https://doi.org/10.33153/dewaruci.v20i1.7010

Keywords:

Cultural education, Local culture, Cultural promotion, Riau Malay dance, TikTok

Abstract

In the era of globalization marked by the influence of foreign cultures, the Riau Malay dance, as a cultural heritage, is crucial to preserve and the local cultural identity of the Riau community. This study aims to explore the TikTok application as an effective medium for educating and promoting the Riau Malay dance. The method employed in this research is digital ethnography with a qualitative approach, involving participatory observation of TikTok content and in-depth interviews with content creators engaged in the education and promotion of the Riau Malay dance. Data were analyzed to identify communication patterns, promotion strategies, and digital interaction forms that strengthen local cultural awareness. The findings indicate that TikTok plays a significant role in disseminating information and increasing the participation of the younger generation in promoting the Riau Malay dance through educational and interactive content. The study also reveals collaboration among artists, educators, and content creators, resulting in sustainable cultural innovation. However, challenges related to cultural simplification and the dominance of entertainment content need to be managed to ensure that the authentic values of local culture are preserved. These findings contribute new insights into understanding the role of social media as a tool for local cultural education and offer strategic recommendations for the development of cultural promotion in the digital era, particularly concerning the Riau Malay dance.

Downloads

Download data is not yet available.

References

[1] I. Bagus Brata, “Kearifan budaya lokal perekat identitas bangsa,” Jurnal Bakti Saraswati, vol. 05, no. 01, 2016.

[2] A. Toffler, “Knowledge Wealrh and Violence at The Edge of The 21 st Century (Alih bahasa Hermawan Sulistyo),” Jakarta: Pantja Simpati, 1991.

[3] G. Davidson, “C, McConville. 1991. A Heritage Handbook. St. Leonard,” NSW: Allen & Unwin.

[4] A. Galla, Guidebook for the participation of young people in heritage conservation. Unesco, 2001.

[5] J. Sulistyo, “Mari lestarikan Budaya Melayu,” Antara kantor berita Indonesia.

[6] N. N. Selasih and I. K. Sudarsana, “Education based on ethnopedagogy in maintaining and conserving the local wisdom: A literature study,” Jurnal Ilmiah Peuradeun, vol. 6, no. 2, pp. 293–306, 2018.

[7] E. Rofiyanti, D. Agustina, and M. Firzah, “Analisis Peran Media Sosial sebagai Platform Komunikasi dan Penyebaran Informasi Kebencanaan di DKI Jakarta,” Transparansi: Jurnal Ilmiah Ilmu Administrasi, vol. 6, no. 2, pp. 192–201, 2023.

[8] T. Widiyanarti, A. D. Rullah, D. Fitriyani, F. R. Silfa, I. Nurfajri, and W. D. Ayuningtyas, “Teknologi dan Komunikasi Antar Budaya: Peluang dan Tantangan di Dunia Digital,” Interaction Communication Studies Journal, vol. 1, no. 3, p. 11, 2024.

[9] E. Yuhandra, S. Akhmaddhian, A. Fathanudien, and T. Tendiyanto, “Penyuluhan hukum tentang dampak positif dan negatif penggunaan gadget dan media sosial,” Empowerment: Jurnal Pengabdian Masyarakat, vol. 4, no. 01, pp. 78–84, 2021.

[10] I. Putu et al., “Pemanfaatan media sosial dalam upaya promosi serta konservasi budaya lokal nusantara.”

[11] W. W. Chin and P. A. Todd, “On the use, usefulness, and ease of use of structural equation modeling in MIS research: A note of caution,” MIS quarterly, pp. 237–246, 1995.

[12] R. Nasrullah, “Media sosial: Perspektif komunikasi, budaya, dan sosioteknologi,” Bandung: Simbiosa Rekatama Media, vol. 2016, p. 2017, 2015.

[13] T. P. Hasiholan, R. Pratami, and U. Wahid, “Pemanfaatan media sosial tik tok sebagai media kampanye gerakan cuci tangan di Indonesia untuk mencegah covid-19,” Communiverse : Jurnal Ilmu Komunikasi, vol. 5, no. 2, pp. 70–80, Aug. 2020, doi: 10.36341/cmv.v5i2.1278.

[14] H. T. G. Samosir, “Aplikasi Tiktok: Media Pengumpulan Tugas Pembelajaran Seni Musik Mahasiswa PGSD,” 2023.

[15] K. Sorrells and S. Sekimoto, Globalizing intercultural communication: A reader. Sage Publications, 2015.

[16] C. B. Burnette, M. A. Kwitowski, and S. E. Mazzeo, “‘I don’t need people to tell me I’m pretty on social media:’ A qualitative study of social media and body image in early adolescent girls,” Body Image, vol. 23, pp. 114–125, 2017.

[17] A. L. Panayitsa and P. Al Falah, “Dampak Aplikasi Tiktok Terhadap Kebudayaan Indonesia,” Filosofi: Publikasi Ilmu Komunikasi, Desain, Seni Budaya, vol. 2, no. 1, pp. 75–88, 2025.

[18] D. Oktariani, “Pemanfaatan Aplikasi Tiktok Sebagai Media Pembelajaran Seni Tari Tradisi Nusantara Pada Remaja,” Jurnal Pendidikan Sosiologi dan Humaniora, vol. 13, no. 2, pp. 907–915, 2023.

[19] R. M. Soedarsono, “Pengantar Pengetahuan dan Komposisi Tari,” Yogyakarta: ASTI, 1978.

[20] S. Syefriani, “Tari kreasi baru zapin seribu suluk pada masyarakat pasir pengaraian Kabupaten Rokan Hulu,” KOBA, vol. 3, no. 1, p. 13, 2016.

[21] R. Hidajat et al., “Tafsir Tari Zapin Arab dan Melayu dalam Masyarakat Melayu,” Journal of Education, Humaniora and Social Sciences (JEHSS), vol. 4, no. 2, pp. 1266–1273, 2021.

[22] A. Wiwik, “Perubahan Sosial Masyarakat Melayu Kepulauan Riau Terhadap Keseniannya,” Jurnal Sosiologi Andalas (Andalas Journal of Sociology), vol. 12, no. 1, 2015.

[23] R. Widyarto and Y. Yulinis, “Estetika Budaya Melayu dalam Tari Zapin Riau,” JPKS (Jurnal Pendidikan dan Kajian Seni), vol. 8, no. 1, pp. 40–52, 2023.

[24] H. Jubba, M. Rafi, and Z. Qodir, “Politik identitas Melayu Islam sebagai upaya mewujudkan budaya berintegritas,” Politicon: Jurnal Ilmu Politik, vol. 3, no. 1, pp. 88–110, 2021.

[25] A. C. Effendi and L. M. F. Purwanto, “Kajian Literatur: Etnografi Digital Sebagai Cara Baru Dalam Pencarian Data Dalam Proses Perencanaan Arsitektur,” Aksen: Journal of Design and Creative Industry, vol. 6, no. 1, pp. 19–31, 2021.

[26] B. Johnstone and W. Marcellino, “Dell Hymes and the ethnography of communication,” Sage handbook of sociolinguistics, pp. 57–66, 2010.

[27] D. J. Clandinin, Handbook of narrative inquiry: Mapping a methodology. Sage publications, 2006.

[28] E. Caturwati, Tari di tatar Sunda. Sunan Ambu Press, 2007.

[29] S. Syefriani, Y. Erawati, and D. Defriansyah, “Nilai-Nilai Tradisi Bukoba di Pasir Pengaraian Rokan Hulu Provinsi Riau,” Jurnal Kajian Seni, vol. 8, no. 1, pp. 84–95.

[30] Q. Zhang, E. S. T. Cheung, and C. S. T. Cheung, “The Impact of Flipped Classroom on College Students’ Academic Performance: A Meta-Analysis Based on 20 Experimental Studies,” Science Insights Education Frontiers, vol. 8, no. 2, pp. 1059–1080, Apr. 2021, doi: 10.15354/sief.21.re019.

[31] Syefriani, “Eksistensi tari cegak pada masyarakat suku bonai desa ulak patian kecamatan kepenuhan rokan hulu Riau,” Jurnal Koba, 2017, [Online]. Available: https://journal2.uir.ac.id/index.php/koba/article/view/1368/861

[32] W. K. Surya and N. Nerosti, “Eksistensi Tari Andun Dalam Upacara Adat Perkawinan Di Kecamatan Seluma Kabupaten Seluma Provinsi Bengkulu,” Jurnal Sendratasik, vol. 10, no. 4, pp. 51–60, 2021.

[33] A. P. Wardhanie, “Peranan Media Digital dalam Mempertahankan Budaya Lokal Indonesia di Era Globalisasi,” Prosiding Strengthening Local Communities Facing The Global Era, vol. 1, no. 1, 2017.

[34] T. Hu, U. Rasool, L. Wang, H. Chen, and H. Shi, “The effectiveness of the TikTok flipped classroom method on students’ academic performance in folk art course,” Acta Psychol (Amst), vol. 257, Jul. 2025, doi: 10.1016/j.actpsy.2025.105094.

[35] M. A. M. Nor, “Zapin: folk dance of the Malay world,” 1993, Oxford University Press.

[36] M. Takari and H. Dewi, Budaya Musik dan Tari Melayu Sumatera Utara. Universitas Sumatera Utara (USU) Press, 2008.

[37] I. K. Idris and A. M. Gismar, “TikTok: ruang baru ekspresi dan negosiasi identitas lokal Gen Z Indonesia,” Paramadina Public Policy Institute.

[38] O. Oktarina, S. Sarmiati, and A. Asrinaldi, “Globalisasi dan identitas budaya Indonesia melalui aplikasi tiktok,” JRTI (Jurnal Riset Tindakan Indonesia), vol. 7, no. 2, p. 277, Jun. 2022, doi: 10.29210/30031775000.

[39] I. M. S. Amerta, Pengembangan pariwisata alternatif. Scopindo Media Pustaka, 2019.

[40] M. Fransiska, H. Simanjuntak, D. Hardianti, Y. Andriani, and W. Afriani, “Pemertahanan Bahasa Hibun melalui Konten Tiktok@ Decky Russelio,” J-CEKI: Jurnal Cendekia Ilmiah, vol. 4, no. 1, pp. 245–258, 2024.

[41] S. V. Astuti, “Tari Zapin Bengkalis : Bentuk, Karakteristik, dan Perkembangan,” 2016.

[42] A. F. Albarzand, S. Choiriyati, and M. Azizah, “Peran Tiktok Sebagai Media Komunikasi Politik Bagi Generasi Milenial (Studi Kasus Pada Karyawan Duta Lampung Tahun 2024),” Professional: Jurnal Komunikasi Dan Administrasi Publik, vol. 11, no. 2, pp. 511–516, 2024.

[43] Syefriani and F. Kurniati, “Eksistensi tari persembahan di kumpulan seni seri melayu pada masa pandemi covid-19,” vol. 9, no. 1, pp. 37–51, 2022.

[44] Syefriani, Y. Erawati, and F. Kurniati, “Upaya Pelestarian Tari Zapin Bagan Di Desa Bagan Punak Bagan Siapi-api Kabupaten Rokan Hilir Provinsi riau,” vol. 10, no. 1, 2023.

[45] H. Habieb, B. Himahety, Y. Yuana, and R. Rusmiah, “Seri cinta budaya negeri: gedubang dan tari tradisi Riau,” 2003, Proyek Pembinaan Kesenian Riau.

Published

2025-06-26

Issue

Section

Articles