International Journal of Humanity Studies (IJHS)
International Journal of Humanity Studies (IJHS), a double blind peer-reviewed journal, publishes scientific full papers written in English. IJHS is a biannual, published twice a year, namely in September and March.
Articles
278 Documents
<![CDATA[DIASPORA-INDONESIAN LITERATURE WORKS OF INDONESIAN IMMIGRANTS IN AMERICA IN THE 2010s ]]>
<![CDATA[Adji, Peni]]>;
<![CDATA[Mulyani, Sri]]>;
<![CDATA[Rosiandani, Ni Luh Putu]]>
<![CDATA[ International Journal of Humanity Studies (IJHS) Vol 1, No 2 (2018): March 2018 ]]>
Publisher : <![CDATA[Sanata Dharma University ]]>
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DOI: 10.24071/ijhs.v1i2.979
<![CDATA[Diaspora literature studies have been extensively conducted in the world of literature. However, Indonesian diaspora literature has not been conducted widely in the Indonesian literature studies. To begin with, this study will examine the diaspora literature written by Indonesian immigrants in America in the 2010s. The first genre of Indonesian diaspora literature by Indonesian immigrants in America in the 2010s includes the history novel, Only a Girl: Menantang Phoenix (by Lian Gouw) which talks about the history of Chinese society in the Dutch-Indonesian era until the Indonesian independence and Candik Ala 1965 (by Tinuk R. Yampolsky) which tells the history of G/30/S/PKI. The second is the short story genre, which is Mantra Maia (by Sofie Dewayani) and the third are memory stories, which is This is America, Beibeh (by Dian Nugraheni) both of which raise the issue of Indonesian migrant communities in America. Diaspora problems are always related to the identity construction. The identity in Only a Girl: Menantang Phoenix is the migratory tendency and avoidance of racial conflicts inherent in Chinese people, who migrated to Indonesia, and who eventually migrated to America. The identity in Candik Ala 1965 is the Indonesian political migrant in America who position themselves as the victims of violence in the Suharto regime. The identity contained in the Mantra Maia short stories collection is a new world (America) that makes the migrants experience the psychological tension between success and failure of adaptation. The identity depicted in the memory stories of This is America, Beibeh is the identity of the Indonesian migrants who are able to adapt positively, by always comparing their new experiences with their old experiences in Indonesia.DOI:https://doi.org/10.24071/ijhs.2018.010201]]>
<![CDATA[THE PORTRAYAL OF AN AFGHAN WIFE IN NE SEIERSTADS THE BOOKSELLER OF KABUL: STYLISTIC ANALYSIS ]]>
<![CDATA[Arina Isti'anah]]>
<![CDATA[ International Journal of Humanity Studies (IJHS) Vol 2, No 1 (2018): September 2018 ]]>
Publisher : <![CDATA[Sanata Dharma University ]]>
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DOI: 10.24071/ijhs.v2i1.1523
<![CDATA[In the grammatical level of analysis, transitivity is one of the choices. The role of verb in a clause determines its process and participants, and thus imply particular meanings. This research took two chapters as the research data taken from a novel by ne Seierstad entitled The Bookseller of Kabul. Talking about literature about Afghanistan society, what attracts this research is the Afghan character named Sharifa. The research found that Seierstad employed various types of processes, participants and circumstances to describe Sharifa. First, the use of Actor and of material process aims at portraying the responsibility of an Afghan wife in spite of the sorrow seen from the mental process with Sharifa as the Senser. The use of relational process with Sharifa as the Carrier is to attach her to particular character, both physical and psychological states. In sum, the novel portrays the Afghan wife as a submissive, yet devoted character.]]>
<![CDATA[JAVANESE REDUPLICATION: A STUDY ON PANGKUR JENGGLENG TV PROGRAM ]]>
<![CDATA[Agustinus Hardi Prasetyo]]>
<![CDATA[ International Journal of Humanity Studies (IJHS) Vol 2, No 2 (2019): March 2019 ]]>
Publisher : <![CDATA[Sanata Dharma University ]]>
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DOI: 10.24071/ijhs.v2i2.1793
<![CDATA[This paper reported a small-scale research on Javanese reduplication found in Pangkur Jenggleng Padepokan Ayom Ayem TV program which was aired in a local TV station in Yogyakarta, Indonesia. Since only few studies are conducted to discuss Javanese reduplication, this study was conducted to fill in the gap in the literature by asking these two questions: a) What are the types of reduplications found in Pangkur Jenggleng Padepokan Ayom Ayem TV Programs? and b) What are the semantic functions or categories of those reduplications? The results of this study confirm the previous studies on Javanese reduplication which reported that full reduplication (without any lexical category changes) are more frequently used than other types of reduplications in Javanese language. This study also confirms the results of previous studies that the dominant semantic functions of Javanese reduplication are repetition and pluralization. Further studies on Javanese reduplication were suggested to gain more knowledge as well as to preserve the Javanese language.]]>
<![CDATA[LEXICAL AND SYNTACTIC AMBIGUITY IN HUMOR ]]>
<![CDATA[Intan Nur Charina]]>
<![CDATA[ International Journal of Humanity Studies (IJHS) Vol 1, No 1 (2017): September 2017 ]]>
Publisher : <![CDATA[Sanata Dharma University ]]>
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DOI: 10.24071/ijhs.v1i1.681
<![CDATA[Ambiguity occurs when a sentence has more than one meaning. Ambiguity can be caused by the ambiguous lexicon in which one word has more than one meaning and it can also be caused because of the way the sentence is structure (syntactic). The context also determines whether the sentence can be interpreted differently and become ambiguous. Ambiguity often causes confusion, and has become one of the phenomena in language studies, especially semantics. This study investigates ambiguity in creating humors. The data were taken from electronic sources in forms of newspaper headlines, jokes, riddles and anecdotes. The number of the data collection includes 25 cases of ambiguity. 12 sentences were lexically ambiguous, while the other 13 sentences were syntactically ambiguous. The results showed that lexical ambiguity and syntactic ambiguity were the language devices used to create puns in humor. The results also suggested that the ambiguity could be an effective source of humor when it particularly involves dual interpretations in which one interpretation gives a serious meaning and tone, whereas the other interpretation gives a humorous meaning which is not likely to occur in normal contexts.]]>
<![CDATA[ARBOREAL POETICS IN HOWARD NEMEROVS THE THOUGHT OF TREES AND LUIS H. FRANCIAS LESSONS OF A TREE ]]>
<![CDATA[Henrikus Joko Yulianto]]>
<![CDATA[ International Journal of Humanity Studies (IJHS) Vol 3, No 2 (2020): March 2020 ]]>
Publisher : <![CDATA[Sanata Dharma University ]]>
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DOI: 10.24071/ijhs.v3i2.2221
<![CDATA[This paper discusses arboreal poetics in two contemporary poems The Thought of Trees by Howard Nemerov, an American poet and Lessons of a Tree by Luis H. Francia, a Filipino one. The objectives of this research are first to identify how Nemerov and Francias vegetal poetics conveys ecological views; second, how their vegetal poetics evokes ones ecological awareness to conserve biodiversity and to consume material goods sufficiently. These behaviors help to reduce the exacerbation of climate change phenomenon. This research used qualitative methods, in which the data were words and taken from the two poems and from several sources on trees, climate change, ecopoetry as a kind of criticism belonging to environmental humanities. The result shows that both poems anthropomorphize trees as indispensably interconnected and coexistent with any life forms and the physical environment. This further impacts on humans growing ecological conscience not to objectify but to conserve vegetation in particular and other natural resources in general through his sufficient consumption of the material goods for ones living necessities.]]>
<![CDATA[GOFFMAN DRAMATURGY OF MOVEMENT CONCEPT IN SETAN JAWA FILM BY GARIN NUGROHO ]]>
<![CDATA[Agustina Kusuma Dewi]]>;
<![CDATA[Yasraf Amir Piliang]]>;
<![CDATA[Irfansyah Irfansyah]]>;
<![CDATA[Acep Iwan Saidi]]>
<![CDATA[ International Journal of Humanity Studies (IJHS) Vol 3, No 2 (2020): March 2020 ]]>
Publisher : <![CDATA[Sanata Dharma University ]]>
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DOI: 10.24071/ijhs.v3i2.2339
<![CDATA[DramaturgyGoffmanncloselyrelatedtothemodeloftheinteractionbetweenthepersonabyassumingthatamodeofsocialrelationsasastageshow.Thereareself-raised,therearepurposelyhiddenformanagementtocreateacertainimpression.SetanJawaFilmbyGarinNugroho,asanartfilm,theissueofmovementasthemediasaidthefilmthatmarkstheculturalcodeofJavatointeract.Thisstudyaimstoidentifytheperceptionofmotionapplicabletothe'movement'inSetanJawaFilmusingtestquestionnaireresponsesontheperceptionofrespondentsfromdiverseethnic,whichwaslaterconfirmedbythemethodofFocusedGroupDiscussionwithGoffmannDramaturgyanalysisasthebasisofinterpretation.]]>
<![CDATA[HAWAIIS ECOLOGICAL IMPERIALISM: POSTCOLONIAL ECOCRITICISM READING ON KIANA DAVENPORTS SHARK DIALOGUES ]]>
<![CDATA[Kristiawan Indriyanto]]>
<![CDATA[ International Journal of Humanity Studies (IJHS) Vol 2, No 2 (2019): March 2019 ]]>
Publisher : <![CDATA[Sanata Dharma University ]]>
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DOI: 10.24071/ijhs.v2i2.1724
<![CDATA[Recent studies of postcolonialism have explored the interconnection between postcolonial and environmental/eco-criticism. Studies from Huggan (2004), Nixon (2005), Cilano and DeLoughrey (2007) counter the underlying assumption that these criticisms stand in opposition toward each other by pointing out the overlapping areas of interest between postcolonial and ecocriticism and the complementary aspect of these two criticisms (Buell, 2011). Postcolonial ecocriticism, as theorized by Huggan and Tiffin (2010) and DeLoughrey and Handley (2011) asserts the intertwined correlation between environmental degradation and the marginalization of the minority/indigenous ethic groups which inhabit a particular place. The underlying capitalist and mechanistic ideologies in which nature is perceived only of their intrinsic values and usefulness toward (Western) humans illustrates total disregard to the original owner of the colonized land, the indigenous people. This perspective is underlined by Serpil Oppermanns (2007) concept of ecological imperialism to underline the anthropocentric perspective that legitimate Western domination toward the colonies natural resources. Although discussion of postcolonial ecocriticism has encompassed diverse regions such as Caribbean, Africa and Asia, scant attention has been given toward Pacific archipelago especially Hawaii. Through reading on Kiana Davenports Shark Dialogues (1994), this paper explores how American colonialism results in ecological imperialism in this island chain. It is hoped that this analysis can contribute toward enriching the discussion on postcolonial ecocriticism.]]>
<![CDATA[IDIOMS CONTAINING THE WORD HATI AND TRANSITIVE VERBS IN INDONESIAN LANGUAGE ]]>
<![CDATA[Praptomo Baryadi Isodarus]]>
<![CDATA[ International Journal of Humanity Studies (IJHS) Vol 1, No 1 (2017): September 2017 ]]>
Publisher : <![CDATA[Sanata Dharma University ]]>
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DOI: 10.24071/ijhs.v1i1.674
<![CDATA[This article presents a research result on idioms containing the word hati and transitive verbs in Bahasa Indonesia. This article is a part of a research on idioms containing hati in Bahasa Indonesia. Through this research, it is found that transitive verbs which can be combined with hati are transitive verbs that are formed in me(N)-+word base+(i/kan) so the idioms containing hati and transitive verb having the me(N)-+word base+(i/kan) structure. Other than that, this research also found 77 idioms containing hati and transitive verbs. From its meaning, those 77 idioms consist of (i) 16 idioms whose meaning is to persuade or to look for attention (ii) 11 idioms whose meaning is to make happy (iii) 8 idioms whose meaning is lifting up the mood (iv) 5 idioms whose meaning is to tolerate (v) 8 idioms whose meaning is to make feeling better, (vi) 8 idioms whose meaning is to make angry, (vii) 5 idioms whose meaning is to terrify, and (viii) 16 idioms whose meaning is to make feeling sad or to feel bad.]]>
<![CDATA[ALADDIN AS AN IMMORAL ETHICIST IN ALADDIN AND THE MAGIC LAMP ]]>
<![CDATA[Jan Gresil de los Santos Kahambing]]>;
<![CDATA[Anne Dominique Duque]]>
<![CDATA[ International Journal of Humanity Studies (IJHS) Vol 3, No 1 (2019): September 2019 ]]>
Publisher : <![CDATA[Sanata Dharma University ]]>
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DOI: 10.24071/ijhs.v3i1.1928
<![CDATA[This study delves into the tale Aladdin and the Magic Lamp as the excerpt of the Middle Eastern folk tales collection One Thousand and One Nights rather than the popular Disney version. It problematizes the figure of Aladdin and rebrands him as an immoral ethicist as opposed to Disney hero who seeks strength within himself and the other text versions of him as a changed man. This problematizing essentially entails a critique of the Westernized moral figure and its basic universal lesson in the text to argue his being immoral. To do this, the methodology of the paper follows from a philosophical reading that subjectivizes the protagonist into the question of ethics. Specifically, it takes from ieks elaboration of the Nietzschean version of an immoral ethics that remains consistent with the fidelity to ones desire. The paper shows how the plot reveals Aladdins immoral ethics that is founded on strength and constant activity but presupposing the voluntary knowledge and cleverness of his existential choice. To back this, the study finds three distinct features, namely: 1) disregard to authority, 2) love beyond good and evil, and 3) negative will to power.]]>
<![CDATA[TRANSNATIONAL TRANSLATION OF TAIWANESE AND INDONESIAN TRADITIONAL STORIES FOR GLOBAL CITIZENSHIP ]]>
<![CDATA[Novita Dewi]]>
<![CDATA[ International Journal of Humanity Studies (IJHS) Vol 1, No 2 (2018): March 2018 ]]>
Publisher : <![CDATA[Sanata Dharma University ]]>
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DOI: 10.24071/ijhs.v1i2.1027
<![CDATA[In order to interact and work with diverse communities in this deeply interconnected world and to help solve such global issues as human rights abuse, ecological damage, economic poverty and extremism, we need to continually recognize and exchange values/perspectives across cultures and boundaries. Border-crossing is a complex but necessary web of interactions and dependencies among nations to create global peace and justice. Taiwan-Indonesia border crossing is insufficient, given that no formal diplomatic relation exists between the two countries excepting the informal such as trade and investment, people-to-people relations, education and popular culture industry. Taiwan and Indonesia similarly shared long history of nationalism, anti-communism, and democratization, but it remains under studied how these historical comparisons are reflected through literature. This paper will argue that transnational translation of literature can connect and define both nations better so as to enhance global connectedness. Thus, the crossing of the cultural boundaries by Taiwanese and Indonesian co-cultures through the translation of diverse literary works may give hope for future development of a mutual, emphatic understanding of each others cultures.]]>
