Claim Missing Document
Check
Articles

Found 2 Documents
Search

Dari Bahasa hingga Aksara: Bias Autentisitas dalam Film Adisatria Gundala (2019) dan Sri Asih (2022) Ridwan, Sinta
IMAJI Vol. 16 No. 2 (2025): Film, Masyarakat, Teknologi, dan Identitas Budaya
Publisher : Fakultas Film dan Televisi - Institut Kesenian Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.52290/i.v16i2.350

Abstract

Penelitian ini mengkaji pola representasi kebahasaan dalam film adisatria Indonesia Gundala (2019) dan Sri Asih (2022) untuk mengungkap bias Jawasentris dalam konstruksi identitas nasional. Meskipun berlatar Jakarta sebagai ruang multikultural, kedua film secara sistematis menggunakan unsur kebahasaan Jawa untuk momen-momen spiritual dan supernatural, sementara bahasa Indonesia Jakarta hanya digunakan untuk percakapan sehari-hari. Menggunakan kerangka ideologi bahasa Kathryn Woolard, konsep pasar bahasa Pierre Bourdieu, dan teori komunitas imajiner Benedict Anderson, penelitian ini menganalisis transkrip dialog dari 15 adegan terpilih dengan penanda waktu spesifik serta penggunaan aksara sebagai simbol bahasa. Temuan menunjukkan tiga pola krusial: pertama, hierarki sakral-profan yang memposisikan bahasa Jawa sebagai pembawa otoritas spiritual; kedua, disposesi budaya di mana Jakarta kehilangan identitas budayanya sendiri termasuk fenomena simulacrum autentisitas; ketiga, marjinalisasi sistematis keberagaman bahasa Indonesia melalui apropriasi tradisi non-Jawa ke dalam kategori dominan, termasuk mis-identifikasi aksara Sunda sebagai Jawa Kuno. Ketidakakuratan bahasa dan aksara dalam penggunaan unsur Jawa mengungkap bahwa representasi ini bersifat performatif untuk menciptakan efek mistis, bukan autentisitas budaya. Penelitian ini berkontribusi pada pemahaman tentang bagaimana media populer berpartisipasi dalam reproduksi hierarki budaya yang dapat memarjinalisasikan keberagaman dalam era demokratisasi.
KONEKTIVITAS KEBUDAYAAN INDIA DAN JAWA ABAD PERTAMA HINGGA KE-10 MASEHI Ridwan, Sinta; Winardi, Donny; Sunaryo, Hary; Munandar, Agus Aris
Multikultura Vol. 5, No. 2
Publisher : UI Scholars Hub

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

This article analyses the cultural connectivity between India and Java from the first century to the tenth century CE. The primary method employed is chronological synchronisation, namely the alignment of political events in India with the emergence and development of kingdoms in Java, combined with a multidisciplinary approach drawing on epigraphic, archaeological, and historical data. The analysis identifies four stages of connectivity. The earliest stage, spanning the first to the third century CE, is marked by maritime trade and early encounters between Austronesian sailors and Indian traders, evidenced by Indian Rouletted Ware pottery found in the Buni cultural complex and at Sembiran. The next stage, from the fourth to the sixth century CE, corresponds to the decline of the Gupta Empire following Hūṇa invasions and the rise of the Tārumānagara Kingdom in western Java under King Pūrṇawarman. The following stage, from the seventh to the eighth century CE, is characterised by the Pallava-Cālukya rivalry in South India alongside the growth of the Holing Kingdom and religious architecture on the Dieng Plateau and its surroundings. The culminating stage, from the ninth to the tenth century CE, demonstrates reciprocal relations between the Pala Dynasty in Bengal and the Sailendra Dynasty in Java, evidenced by the Nālandā Copper-Plate that records the construction of a Buddhist monastery by Maharaja Balaputradeva in the Nālandā complex with the support of King Devapaladeva. This study argues that political dynamics on the Indian subcontinent constituted a push factor for elite migration to Java, while local communities played an active role as both recipients and developers of Indian cultural elements. At its peak, the India-Java relationship evolved into a reversed flow in the form of religious patronage from Java to India, demonstrating that this connectivity was not a one-way relationship but rather a mutually enriching dialogue of cultures.