Penelitian ini bermaksud untuk mengetahui secara mendalam mengenai Aktivitas Komunikasi Dalam Ritual adat Perang Ketupat di Desa Tempilang Kabupaten Bangka Barat. Peneliti memfokuskan ke dalam beberapa sub masalah mikro yaitu situasi komunikatif, peristiwa komunikatif, dan tindakan komunikatif. Metode Penelitian pada penelitian ini yang digunakan adalah metode kualitatif tradisi etnografi komunikasi dengan teori interaksi simbolik. Subjek pada penelitian ini berjumlah 3 (tiga) orang, yang diperoleh melalui teknik Purpossive sampling. Teknik pengumpulan data yaitu observasi non partisipan, wawancara mendalam, dokumentasi, referensi buku, studi terdahulu dan internet searching. Teknik uji keabsahan data dengan cara meningkatkan ketekunan pengamatan, triangulasi, membercheck. Hasil Penelitian menggambarkan bahwa, Situasi komunikatif dalam ritual adat perang ketupat sangat sakral karena harus dilaksanakan sesuai dengan tahapan-tahapan yang terdiri dari ngancak, penimbongan, nganyot perae, perang ketupat dan taber kampong. Peristiwa komunikatif, yang terdiri dari : setting/ scence yaitu Pantai Pasir Kuning, Partisipants pemimpin ritual, roh leluhur, dan peserta ritual, ends yaitu makna perang ketupat, act sequence yaitu meluruskan sejarah, keys yaitu sikap kesopanan, instrumentalities yaitu penggunaan bahasa sopan dan pantas, norms yaitu tidak ada perilaku menyimpang sesuai dengan aturan islam, Genre yaitu komunikasi kelompok, personal dan transedental. Tindakan komunikatif, komunikasi yang digunakan dominan menggunakan komunikasi verbal yaitu bahasa daerah Tempilang adapun komunikasi non verbal disampaikan melalui gerakan tarian yaitu Tari Serimbang, Tari 7 Bidadari, Tari Kedidi, Tari Senamo. Kesimpulan dari penelitian ini adalah aktivitas komunikasi dalam ritual adat perang ketupat terdapat aktivitas yang khas yaitu proses-proses yang dilakukan begitu sakral. Harus dilakukan sesuai dengan tahapan tidak boleh dibolak balik. Banyak terdapat unsur mistis walaupun mereka tetap memanjatkan doa sesuai dengan aturan islam dan para arwah leluhur sudah diislamkan. Saran dari penelitian ini Hendaknya masyarakat Desa Tempilang lebih memahami tentang makna perang ketupat agar tidak banyak versi berkembang ke masyarakat luar.

This research intended to determine the depth of the Communication Activities within the Traditional Ritual “Perang Ketupat” in the Tempilang Village, District West Bangka. The writer focused into several sub-problems, namely communicative situations, communicative events, and communicative actions. Research methodology used in this research was qualitative ethnographic tradition of communication with the theory of symbolic interaction. Subjects in this study consisted of 3 (three) persons, obtained from purposive sampling technique. Data collection techniques were non-participant observation, in-depth interviews, documentation, reference books, previous studies and internet searching. Mechanical test of the data validity was conducted by increasing the observer’s persistence, triangulation and member-check. The result of the research showed that, communicative situations within the traditional ritual of perang ketupat was very sacred, for it had to be conducted in chronological order; consisting of ngancak, penimbongan, nganyot perae, perang ketupat and taber kampong. Communicative events, consisting of: setting / scene: Pantai Pasir Kuning, participants: ritual leader, ancestral spirits, and participants of the ritual, ends: the meaning of perang ketupat, act sequence: straightening history, keys: the attitude of modesty, instrumentalities: the use of polite and appropriate language, norms: there were no deviant behaviors in accordance with the rules of Islam, Genre: group communication, personal and transcendental. Communicative actions, communication used predominantly employed verbal communication, the local language Tempilang and the non-verbal communication conveyed through dance movements, namely: Serimbang dance, 7 Bidadari dance, Kedidi dance, Senamo dance. The conclusion of this research; there must be typical activities, the processes carried out so sacred. Must be conducted in accordance with the stages and could not be inverted. There were many mystical elements even though they still prayed in accordance with the rules of Islam, also the men and the spirits of ancestors had been converted to Islam. The suggestion from this research that the society of Tempilang Village needed to understand more about the meaning of perang ketupat so not many versions progressed to the outside community.

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