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THE FOOTSTEPS OF RESISTANCE IDEOLOGY IN MANGKUNEGARAN DANCE-STYLE Widodo Aribowo; Andrik Purwasito; Titis Srimuda Pitana
Proceeding IICACS No 2 (2017)
Publisher : Proceeding IICACS

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This study aims to describe the ideology of resistance that grew and became the basis of the politics of cultural movement during the war to the establishment of Puro Mangkunagaran up to maintainaning the existence to the present. The study was descriptive analytic using 12 advanced-steps method of Spradley Ethnography, which was shortened into 4 research steps. Triangulation data research includes direct observation of Bedhaya Anglir Mendhung dance performance, dance manuscripts in Mangkunagaran, and interviews with two respondents. The findings of this study are: a) dance art in Puro Mangkunagaran are all themed with resistance except free-patterned dance like gambyong and golek; b) Bedhaya Anglirmendhung dance is the first Puro Mangkunegaranâ€˜s Bedaya dance as well as an attribute of power in which ideologically articulates resistance;c) the ideology of resistance is also evident in the archetypal orstate logo artefacts, batik cloths, and the family of Mangkunagaran creeds.Keywords: ideology; representation; Mangkunagaran

WAYANG KAMPUNG SEBELAH, MEDIA SOSIAL, DAN MASYARAKAT YANG TERBELAH Widodo Aribowo; Andrik Purwasito; Titis Srimuda Pitana
Jantra. Vol 12 No 1 (2017): Peran Media Sosial dalam Pelestarian Budaya Daerah
Publisher : Balai Pelestarian Nilai budaya Daerah Istimewa Yogyakarta

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Perubahan sosial pada masyarakat Jawa telah mengubah wajah pertunjukan wayang kulit. Masyarakat tradisional pelan-pelan ikut berubah menuju masyarakat kapitalis, dan selera masyarakat ikut terbelah. Di satu pihak masyarakat lama masih mempertahankan selera tinggi karena wayang bagian dari laku spiritual. Di pihak lain generasi baru mengusung budaya pop. Degradasi seni tinggi menuju seni pop menggelisahkan kalangan seniman, hingga muncullah Wayang Kampung Sebelah sebagai counter culture yang memperkaya pertunjukan wayang itu sendiri. Metode etnografi diharapkan dapat menguraikan hal-hal epistemologis budaya pop sebagai peristiwa budaya berupa produksi makna dan apresiasinya oleh masyarakat menurut selera mereka sendiri. Temuan dalam penelitian: terjadi diskursus dan pemanfaatan media sosial dalam menyampaikan ideologi demokrasi berupa penolakan dikotomi budaya tinggi-rendah.

Metafora Konseptual dalam Praktik Musik Keroncong Vernakular Setiawan, Yulius Erie; Aribowo, Widodo; Mibtadin, Mibtadin; May, Adam
Resital: Jurnal Seni Pertunjukan Vol 25, No 1 (2024): April 2024
Publisher : Institut Seni Indonesia Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24821/resital.v25i1.12479

Artikel ini bertujuan untuk menggambarkan (mengonseptualisasikan) praktik musik keroncong vernakular, yaitu sub-genre musik keroncong yang mengakomodasi keberagaman idiom musikal, syair, alat musik, teknik permainan, bentuk musik, dan ekspresi informal lainnya (kostum dan bahasa), yang berbeda dengan ekspresi keroncong asli (pakem). Penelitian ini adalah penelitian kualitatif yang mengelaborasikan pendekatan musikologi, etnografi, dan kajian budaya. Analisis dilakukan dengan mengamati keberadaan sebuah kelompok musik asal Malang, yaitu Kos Atos dengan mengamati dua sample rekaman video musik lagu Kita Beda Berbahaya dan Kopi, didukung wawancara klarifikatif dari subjek. Ditemukan hasil: pertama, praktik musik keroncong vernakular yang diusung Kos Atos adalah bentuk artikulasi subjek (tindakan ekspresif dan praktik diskursif) yang bertujuan untuk menemukan segmentasi pendengar keroncong di luar keroncong asli dan mewacanakan nilai pengetahuan baru di bidang musik keroncong; kedua, terdapat beberapa elemen yang dapat dikonseptualisasikan dari praktik musik keroncong vernakular, yaitu ekspresi demotik (ekspresi kerakyatan), lagu yang tidak tersofistikasi (berselera umum), musical mood, dan politik-ekonomi; ketiga, praktik keroncong vernakular dapat dikatakan sebagai bentuk pelestarian keroncong dalam konsep yang lain. Melalui praktik keroncong vernakular, genre musik keroncong dapat dijamin kelestariannya karena dapat lebih mudah diterima masyarakat umum, aktual, serta dekat dengan praktik ekonomi yang menjamin kesejahteraan hidup seniman.

Pemberdayaan Masyarakat Melalui Penerapan Teknologi Pengelolaan Sampah Organik Berbasis Komunitas di Kabupaten Sukoharjo Handoko, Chanel Tri; Khoiriyah, Siti; Aribowo, Widodo; Pranoto; Mudyantini, Widya; Wahyono, Sri; Syahwan, Firman Laili; Jimmyanto, Hendrik; Adabi, Chesta Ricky; Aulia, Ahmad Asfar
Jurnal Abdimas Mandiri Vol. 9 No. 1
Publisher : UNIVERSITAS INDO GLOBAL MANDIRI

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36982/jam.v9i1.4916

Pengelolaan sampah organik merupakan tantangan utama di Kabupaten Sukoharjo akibat tingginya volume sampah rumah tangga yang terus meningkat setiap tahun dan berkontribusi terhadap penumpukan di Tempat Pembuangan Akhir (TPA). Tanpa pengelolaan yang baik, sampah organik dapat menyebabkan berbagai permasalahan lingkungan. Program pengabdian masyarakat ini bertujuan untuk memberdayakan masyarakat melalui penerapan teknologi pengelolaan sampah organik guna mengurangi beban lingkungan dan menciptakan nilai ekonomi. Kegiatan yang dilakukan meliputi sosialisasi, pelatihan, serta implementasi teknologi seperti komposter aerobik, lubang resapan biopori, dan eco-enzyme. Pelatihan ini membekali mitra bank sampah dan masyarakat dengan keterampilan praktis dalam mengelola sampah organik menjadi produk yang bernilai ekonomi dan ramah lingkungan. Hasil program menunjukkan peningkatan kapasitas masyarakat dalam pengelolaan sampah organik, dengan 90% peserta berhasil mengadopsi teknologi yang diajarkan. Kendala utama yang dihadapi adalah kurangnya pemahaman awal dan keterbatasan infrastruktur pendukung, namun faktor pendorong seperti kesadaran masyarakat yang tinggi serta dukungan pemerintah daerah berperan dalam keberhasilan program. Program ini tidak hanya mengurangi volume sampah organik secara signifikan, tetapi juga membuka peluang ekonomi melalui pemanfaatan limbah. Selain itu, keberlanjutan program dapat diperkuat dengan kolaborasi antara komunitas, akademisi, dan pemerintah untuk meningkatkan efektivitas pengelolaan sampah. Keberhasilan model ini diharapkan dapat diterapkan di daerah lain yang menghadapi permasalahan serupa guna mewujudkan sistem pengelolaan sampah yang lebih berkelanjutan.

Fasad Timpanum Bangsal Tosan Mangkunegaran Menepis Spekulasi Apropriasi Religi Aribowo, Widodo
Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) Vol 9, No 2 (2023): Jurnal SMaRT : Studi Masyarakat, Religi, dan Tradisi
Publisher : Balai Penelitian dan Pengembangan Agama Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18784/smart.v9i2.2038

This research aims to answer a puzzle that has remained unanswered for decades due to the disconnection of oral stories about the facade structure of Bangsal Tosan at Pendopo Ageng Mangkunegaran Palace. This article aims to examine the appearance of the facade structure and the ornaments on it, in relation to the speculation of religious appropriation in the facade structure. The descriptive method within the constructivism paradigm is applied based on the findings of data deemed adequate for the formation of a clarificative narrative about the structure. It is called clarificative because it is an explanation of why there is a triangular structure (timpanum) and a Western-style relief on the facade, both of which are not commonly found in traditional Javanese buildings. This research produces a narrative explanation that the timpanum facade and Western-style reliefs on Pendopo Ageng of Mangkunegaran Palace were made during the time of K.G.P.A.A. Mangkunagara IV and named Bangsal Tosan. Although Western in style, the facade and ornaments are symbols of Javanese culture such as panembarama (greeting), acknowledgement of supernatural powers, and hopes for prosperity. The spectacular palace art structure is interpreted as the emergence of secular high fashion, a statement of the Mangkunegaran Palace's identity as the palace of an important person (pangeran) but not a king. This finding has the potential to change or otherwise enrich theories about the sacredness of palace buildings. Instead of practising strict and obedient social religious practices, Mangkunagara IV innovated the Tosan Ward in the Mangkunegaran Palace.

Nafi dan Isbat sebagai Struktur Kesadaran: Membaca Suluk Rasul dalam Konteks Krisis Etika Kontemporer Widodo Aribowo; Suharji Suharji; Nur Rokhim; Sri Setyoasih; Sri Ningsih Sukirman
Al-Mabsut: Jurnal Studi Islam dan Sosial Vol 20 No 1 (2026): Studi Islam dan Sosial
Publisher : Institut Agama Islam Ngawi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.56997/almabsut.v20i1.2955

This study aims to analyze the structures of nafi (negation) and isbat (affirmation) in the Javanese manuscript Suluk Rasul, as a framework for the formation of ethical consciousness, and to articulate their relevance for addressing the contemporary ethical crisis and sustainable development. This aim is crucial because the ethical crisis is not merely a matter of regulation or institutional weakness, but fundamentally a problem of consciousness that requires an ethics rooted in the purification of inner awareness. Employing a qualitative, text-based research approach that integrates modern philology, reflective hermeneutics, and comparative conceptual analysis, this study analyzes the Suluk Rasul manuscript, considered the foremost chapter of the Saerad compilation. The primary data source is the manuscript itself, processed through document studies involving transliteration from Javanese script to Latin, terminological verification, and mapping of stanza structures. Data analysis was conducted through four systematic stages: (1) transliteration, (2) close reading to identify key concepts, (3) reflective hermeneutics to interpret the text’s meaning in dialogue with the contemporary ethical crisis, and (4) theoretical dialogue through comparative conceptual analysis with Foucault’s technologies of the self and care of the self. The validity of the interpretation was ensured through theoretical triangulation (utilizing normative ethics frameworks and SDG 4 & SDG 16) and the principle of textual fidelity. The findings reveal that nafi functions as the negation of the ego and the prohibition of paworing karsa (the mixing of wills), while isbat functions as the affirmation of Divine Oneness, as found in the third and fourth stanzas of Dhandhanggula. Furthermore, four inner qualities—antêp (steadfastness), ikhlas (sincerity), têtêp titining tékat (steadfastness of resolve), and sampurna kang pêsthi (perfection of destiny)—serve as indicators of emotional stability and form the foundation of ethics, as found in the seventh stanza of Dhandhanggula. The phrase wruha bedaning tunggal in the tenth stanza of Sinom articulates a differential consciousness. The study concludes that nafi and isbat can be understood as technologies of consciousness that form the ethical subject within power relations, offering a conceptual contribution to the development of public ethics based on consciousness purification, character education, institutional strengthening, and sustainable development.

Janur and Ecospiritual Awareness: An Islamic-Javanese Ecotheological Interpretation of Heritage City Mitigation Widodo Aribowo; Siti Muslifah; Sahid Teguh Widodo; Aloysius Indratmo; Kartini Aboo Talib
Tribakti: Jurnal Pemikiran Keislaman Vol. 37 No. 2 (2026): Tribakti: Jurnal Pemikiran Keislaman
Publisher : Universitas Islam Tribakti (UIT) Lirboyo Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33367/tribakti.v37i2.8203

This study examines the making of janur-based Javanese ritual objects as a form of Islamic ecological pedagogy and cultural mitigation in a heritage-city context. The article addresses a gap in Islamic environmental studies, where ecological ethics is often discussed normatively through concepts such as tawhid, khalīfah, amānah, and āyāt kauniyyah, while less attention is paid to how these concepts are embodied in local cultural practice. Based on a participatory qualitative study conducted at Sanggar Sarudjuk, Serengan, Surakarta, involving seventeen children and community facilitators, this research combines participant observation, visual documentation, reflective autoethnography, and symbolic hermeneutics. The findings show that the practice of making janur keris, kembar mayang, and cengkir gading reactivates symbolic memory, trains embodied ecological sensitivity, and translates Islamic environmental ethics into a lived Javanese cultural form. Janur is interpreted not merely as ritual material but as a vegetal medium through which children encounter nature, bodily discipline, intergenerational memory, and awareness of divine trust. The study contributes to Islamic studies by proposing Javanese-Islamic ecotheology as a lived ethical framework rather than a purely doctrinal discourse. It also contributes to heritage-city studies by framing cultural mitigation as the revitalization of ecological, spiritual, and symbolic relations through small-scale participatory practice.

Janur and Ecospiritual Awareness: An Islamic-Javanese Ecotheological Interpretation of Heritage City Mitigation Widodo Aribowo; Siti Muslifah; Sahid Teguh Widodo; Aloysius Indratmo; Kartini Aboo Talib
Tribakti: Jurnal Pemikiran Keislaman Vol. 37 No. 2 (2026): Tribakti: Jurnal Pemikiran Keislaman
Publisher : Universitas Islam Tribakti (UIT) Lirboyo Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33367/tribakti.v37i2.8203

This study examines the making of janur-based Javanese ritual objects as a form of Islamic ecological pedagogy and cultural mitigation in a heritage-city context. The article addresses a gap in Islamic environmental studies, where ecological ethics is often discussed normatively through concepts such as tawhid, khalīfah, amānah, and āyāt kauniyyah, while less attention is paid to how these concepts are embodied in local cultural practice. Based on a participatory qualitative study conducted at Sanggar Sarudjuk, Serengan, Surakarta, involving seventeen children and community facilitators, this research combines participant observation, visual documentation, reflective autoethnography, and symbolic hermeneutics. The findings show that the practice of making janur keris, kembar mayang, and cengkir gading reactivates symbolic memory, trains embodied ecological sensitivity, and translates Islamic environmental ethics into a lived Javanese cultural form. Janur is interpreted not merely as ritual material but as a vegetal medium through which children encounter nature, bodily discipline, intergenerational memory, and awareness of divine trust. The study contributes to Islamic studies by proposing Javanese-Islamic ecotheology as a lived ethical framework rather than a purely doctrinal discourse. It also contributes to heritage-city studies by framing cultural mitigation as the revitalization of ecological, spiritual, and symbolic relations through small-scale participatory practice.

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