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Patanjala : Jurnal Penelitian Sejarah dan Budaya
Published by Balai Pelestarian Nilai Budaya Jawa Barat
ISSN : 20859937     EISSN : 25981242     DOI : -
Core Subject : Humanities, Art,
Arts Humanities
Patanjala means river water that constantly flowing along the path through to the estuary. As well as the characteristics of river water, all human have to work and do good deeds, with focus on future goals. Patanjala is a journal containing research results on cultural, artistic, and film values as well as history conducted by Center for Preservation of West Java Cultural Values (in West Java, DKI Jakarta, Banten and Lampung working areas. In general, the editors also received research articles in Indonesia. Patanjala published periodically three times every March, June, and September in one year. Anyone can quote some of the contents of this research journal with the provision of writing the source.
Arjuna Subject : -
Articles 360 Documents
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TINJAUAN BUKU: SORGUM DAN DIVERSIFIKASI PANGAN LOKAL Arief Dwinanto
Patanjala: Journal of Historical and Cultural Research Vol 13, No 1 (2021): PATANJALA VOL. 13 NO. 1 APRIL 2021
Publisher : Balai Pelestarian Nilai Budaya Jawa Barat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30959/patanjala.v13i1.782

Abstract

Tinjauan Buku: Khazanah Kuliner Keraton Kesultanan Cirebon (Seri Gastronomi Tradisional Sunda) Arief Dwinanto
Patanjala: Journal of Historical and Cultural Research Vol 12, No 2 (2020): PATANJALA VOL. 12 NO. 2 Oktober 2020
Publisher : Balai Pelestarian Nilai Budaya Jawa Barat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30959/patanjala.v12i2.681

Abstract

DARI PASANGGRAHAN HINGGA GRAND HOTEL: AKOMODASI PENGINAPAN UNTUK TURIS PADA MASA HINDIA-BELANDA DI PRIANGAN (1869-1942) Andi Arismunandar; Reiza D. Dienaputra; Raden Muhammad Mulyadi
Patanjala: Journal of Historical and Cultural Research Vol 12, No 2 (2020): PATANJALA VOL. 12 NO. 2 Oktober 2020
Publisher : Balai Pelestarian Nilai Budaya Jawa Barat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30959/patanjala.v12i2.571

Abstract

Pada periode akhir masa kolonial Belanda di Hindia, justru semakin banyak turis yang berkunjung. Priangan yang merupakan primadona kunjungan wisata pada masa itu, tentunya harus menata diri sebagai persiapan menyambut dan melayani para turis yang berkunjung. Akomodasi penginapan dalam dunia pariwisata adalah hal yang pokok untuk tersedia dan memadai di lokasi-lokasi yang akan dituju oleh para turis. Berbagai kisah menarik mengenai perkembangan akomodasi penginapan membawa nilai positif bagi para turis yang berkunjung ke Priangan berdasarkan sumber-sumber yang ditemukan oleh penulis. Maka, untuk menjabarkan persoalan tersebut dibutuhkan kajian historis dengan menggunakan metode sejarah, terdiri atas heuristik, kritik, interpretasi, dan historiografi. Berdasarkan penelitian yang dilakukan ini, bahwa pariwisata baru mulai menggeliat ketika memasuki akhir dari Abad ke-19 dimana Pesanggrahan dan Hotel semakin berkembang sebagai jawaban untuk memenuhi kebutuhan penginapan bagi para turis. Setidak-tidaknya dari berbagai sumber yang coba penulis baca dan telaah dapat menjelaskan mengenai perkembangan akomodasi penginapan pariwisata pada masa kolonial Hindia Belanda. During the late Dutch colonial period in the Dutch East Indies, more and more tourists visited. As a result, Priangan, which was the most favorite tourist destination at that time, certainly had to manage itself better to serve the tourist visits. Therefore, the availability of adequate lodging accommodation in the world of tourism was a mandatory requirement, especially in tourist destinations. Referring the sources found by the author, there are various interesting stories about the development of lodging accommodation with a positive impact on tourists in Priangan. To describe this problem, a historical study is needed using the historical method consisting of heuristics, criticism, interpretation, and historiography. Based on the research conducted, it was revealed that tourism in Priangan first began to grow towards the end of the 19th century as indicated by the growing number of guest houses and hotels in response to meet the lodging needs of tourists. The results of the analysis of various sources used as a reference in this study indicate that the development of tourism accommodation during the Dutch East Indies colonial had a positive impact on the progress of tourism in Priangan.
PERSEBARAN INDUSTRI BATIK DI BANDUNG, CIREBON, DAN TASIKMALAYA 1967-1998 Aziz Ali Haerulloh; Etty Saringendyanti; Ayu Septiani
Patanjala: Journal of Historical and Cultural Research Vol 13, No 1 (2021): PATANJALA VOL. 13 NO. 1 APRIL 2021
Publisher : Balai Pelestarian Nilai Budaya Jawa Barat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30959/patanjala.v13i1.662

Abstract

Penelitian ini menggunakan metode sejarah yang terdiri dari tahapan heuristik, kritik, interpretasi, dan historiografi, serta menggunakan pendekatan sosial ekonomi untuk menjelaskan secara kronologis pengaruh adanya persebaran industri batik terhadap kesejahteraan masyarakat Bandung, Cirebon, dan Tasikmalaya. Penelitian ini menggunakan sampel dalam mencari dan mengumpulkan data. Berdasarkan hasil penelitian studi pustaka, studi lapangan, observasi, dan wawancara, menunjukkan bahwa penyebaran budaya membatik berpengaruh terhadap munculnya industri batik yang berada di Bandung, Cirebon, dan Tasikmalaya. Ketiga daerah tersebut memiliki peran dalam menciptakan lapangan pekerjaan bagi masyarakat sekitar yang memiiki keahlian dalam membatik, baik tulis maupun cap. Selain itu, industri batik di tiga kota tersebut memiliki skala produksi industri rumah tangga, kecil, dan menengah. Menjadi suatu hal yang menarik melihat persebaran dan dinamika industri batik dengan cara produksi tradisional di Bandung, Cirebon, dan Tasikmalaya berkembang pada saat Indonesia mengalami masa industrialisasi selama Orde Baru. Penelitian ini menunjukkan terjadinya pasang-surut industri batik tradisional di tengah-tengah gempuran modernisasi di bidang industri, tidak terkecuali dalam tekstil lokal.The study used the historical method which included a number of stages, such as heuristics, criticism, interpretation, and historiography and also applied a socio-economic approach to explain chronologically the effect of the distribution of the batik industry on the welfare of the people of Bandung, Cirebon, and Tasikmalaya. The sample is used in this study to find and collect data. The results of literature study, field studies, observations, and interviews have revealed that the spread of batik culture has had a significant effect on the emergence of the batik industries in Bandung, Cirebon, and Tasikmalaya. The batik industries in the three regions has played an important role in creating jobs for local communities who have the expertise in doing the batik work, both the ‘batik tulis' and the ‘batik cap'. In addition, the batik industry in the three cities also has the industrial productions which includes either the household or small to medium scale. It is an interesting fact to see the distribution and the dynamics of the batik industry were produced through traditional production methods in Bandung, Cirebon and Tasikmalaya when Indonesia was experiencing a period of industrialization during the New Order. The research has shown that there have been ups and downs in the traditional batik industry amidst the threat of modernization in the industrial sector, including local textiles.
BOBOTOH DAN PERSIB: MENGONSUMSI IDENTITAS MELALUI MAKANAN Tisna Prabasmoro; Trisna Gumilar; Ladinata Ladinata
Patanjala: Journal of Historical and Cultural Research Vol 12, No 2 (2020): PATANJALA VOL. 12 NO. 2 Oktober 2020
Publisher : Balai Pelestarian Nilai Budaya Jawa Barat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30959/patanjala.v12i2.598

Abstract

Makanan adalah salah satu simbol yang dapat secara menonjol merepresentasi identitas pribadi dan kelompok dan membentuk keunikan serta rasa kebersamaan dan keterikatan anggota dalam kelompok yang lebih besar. Masing-masing individu meleburkan diri mereka ke dalam komunitas dan masyarakat dengan mengupayakan (re)konstruksi diri. Artikel ini berhipotesis bahwa pendukung Persib—yang secara umum  dikenal dengan nama bobotoh—terus-menerus mencari cara baru untuk dapat mengekspresikan identitas mereka. Menggunakan kajian-kajian identitas yang berhubungan dengan persepsi akan tempat atau a sense of place, budaya kuliner, ruang fisik, pilihan dan gaya hidup, artikel ini membahas peran rumah makan yang berhubungan dengan Persib, dan menyoroti kemungkinan implikasi dari kegiatan makan bobotoh di rumah makan-rumah makan tersebut. Berfokus pada bagaimana Pawon Sunda Buhun Bobotoh dan 1933 Dapur dan Kopi—dua tempat makan dengan keunikan berbeda—turut me(re)konstruksi identitas bobotoh, artikel ini berargumen bahwa bobotoh juga mengandalkan kegiatan mengonsumsi makanan yang terkait dengan Persib/bobotoh untuk mengekspresikan, memelihara dan bahkan memperkuat identitas pribadi dan kolektif mereka. Food is a symbol that can prominently represent personal and group identity and form uniqueness and a sense of bonding among members of a larger group. Individuals conform themselves to communities and society through self-(re)constructing efforts. The article hypothesizes that Persib’s supporters—commonly known as bobotoh—have continuously sought new ways to express their identity. Employing identity theories related to a sense of place, culinary culture, physical space, choices, and lifestyle, the article examines the roles of Persib-related eateries and highlights the possible implications of bobotoh’s dining out. Focusing on how Pawon Sunda Buhun Bobotoh and 1933 Dapur dan Kopi—two significantly different eating places—contribute to bobotoh’s self identity (re)construction, the article argues that bobotoh also rely on consuming food as a Persib/bobotoh-related activities to express, retain and even strengthen their personal and collective identity.
LOCAL KNOWLEDGE OF CIPATAT KOLOT ON THE CLIMATE ADAPTATION: SEED, ORGANIC FERTILIZER, AND HARVEST PROCESSING Bahagia Bahagia; Fachruddin Majeri Mangunjaya; Zuzy Anna; Rimun - Wibowo; Muhammad Shiddiq Ilham Noor
Patanjala: Journal of Historical and Cultural Research Vol 13, No 1 (2021): PATANJALA VOL. 13 NO. 1 APRIL 2021
Publisher : Balai Pelestarian Nilai Budaya Jawa Barat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30959/patanjala.v13i1.721

Abstract

Climate change is characterized by several elements, namely unpredictable rainy and dry seasons, floods and unpredictable droughts. This study aims to determine the indigenous peoples’ local wisdom in adapting to climate change, which includes screening process of local paddy seeds, the use of organic fertilizers, and traditional harvest management strategies. The method used in this research is the qualitative research method combined with the ethnographic approach. This method is applied based on the consideration that the topic of this research is related to the culture and social of indigenous peoples. The data was collected by means of in-depth interviews, observation, and documentation. Informants were selected by using the purposive sampling technique. The results were scrutinized carefully by means of the triangulation process. The results of the study show the facts that the way indigenous peoples deal with climate change is by physically and physiologically selecting seeds and storing seeds for three months so that the seeds will grow stronger. In addition, they only selects paddies that has reached a full state of growth, that is mature to avoid going rotten even though the climate change occurs. Then, they have the traditional rice dryers to get rice dried, thereby enabling those to be more climate-resistant. They also use the organic fertilizer to reduce the production of emissions as a cause of global climate change. Perubahan iklim dapat diamati mulai dari musim penghujan dan musim kering yang tidak menentu, bencana banjir, dan kekeringan yang sulit untuk diprediksi. Penelitian ini bertujuan untuk mengetahui kearifan lokal pada masyarakat adat dalam beradaptasi terhadap perubahan iklim mulai dari seleksi benih padi lokal, penggunaan pupuk organik, dan manajemen panen secara tradisional. Metode yang digunakan adalah kualitatif dengan pendekatan etnografi. Metode ini diterapkan karena penelitian berkaitan dengan budaya dan sosial masyarakat adat. Pengumpulan data dilakukan melalui wawancara mendalam, observasi, dan dokumentasi. Pemilihan informan menggunakan teknik purposive sampling. Kemudian, hasil pengumpulan data diteliti dengan cermat melalui triangulasi. Hasil penelitian menunjukkan bahwa masyarakat adat mengatasi perubahan iklim dengan melakukan seleksi benih secara fisik dan fisiologi dan menyimpan benih sampai dengan 3 bulan agar benih kuat dalam pertumbuhannya. Disamping itu, petani adat harus memanen padi matang sehingga padi tidak mengalami pembusukan meskipun terjadi perubahan iklim. Kemudian, masyarakat menggunakan mengelola hasil panen dengan alat pengering padi tradisional sehingga hasil panen padi lebih tahan iklim. Setelah itu, masyarakat adat menggunakan pupuk organik sebagai cara untuk memperkecil produksi emisi sebagai penyebab perubahan iklim secara global.
SIMBOL KUASA DAN NILAI BUDAYA MASYARAKAT PERKEBUNAN SEDEP DI KABUPATEN BANDUNG Lia Nuralia; Iim Imadudin
Patanjala: Journal of Historical and Cultural Research Vol 12, No 2 (2020): PATANJALA VOL. 12 NO. 2 Oktober 2020
Publisher : Balai Pelestarian Nilai Budaya Jawa Barat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30959/patanjala.v12i2.641

Abstract

Perkebunan Sedep di Bandung Jawa Barat masih mempertahankan bangunan lama dan artefak perkebunan zaman Belanda, yaitu Rumah Administratur, bekas Rumah Bilyar, Prasasti dan Meja Bilyar. Artefak perkebunan tersebut menjadi simbol kuasa yang memiliki nilai-nilai budaya. Apa dan bagaimana simbol kuasa dan nilai-nilai budaya tersebut, menjadi permasalahan pokok, yang dikaji menggunakan metode desk research dengan pendekatan simbol kuasa Pierre F. Bourdieu. Simbol kuasa Bourdieu terdiri dari field, habbitus, dan capital. Hasil yang diperoleh adalah simbol kuasa Rumah ADM ditunjukan dalam bahasa nonverbal berupa tata letak bangunan dan tata ruang dalam (field); status sosial penghuni rumah serta bentuk dan arsitektur rumah (habitus); serta pemilik dan pengelola perusahaan perkebunan (capital). Simbol kuasa Prasasti ditunjukkan oleh inskripsi (habitus), bentuk dan bahan (capital), serta ruang (field). Makna simbolik artefak perkebunan mencerminkan nilai-nilai budaya kolonial perkebunan, seperti nilai kemanusiaan, kerja keras, dan disiplin berdasarkan konsep habitus Bourdieu (kelas sosial, jenis kelamin, dan kelompok usia). 
REPRESENTASI MASKULINITAS DALAM RITUAL ETU DI KAMPUNG ADAT TUTUBHADA KABUPATEN NAGEKEO, NUSA TENGGARA TIMUR Adinda Sanita Putri Khinari; Ni Made Yuni Sugiantari; Dania Nabila Lubis; Ni Kadek Ari Marlina; Ni Putu Indah Juliyanti; Anak Agung Ayu Isna Surya Dewi; Rochtri Agung Bawono
Patanjala: Journal of Historical and Cultural Research Vol 13, No 1 (2021): PATANJALA VOL. 13 NO. 1 APRIL 2021
Publisher : Balai Pelestarian Nilai Budaya Jawa Barat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30959/patanjala.v13i1.677

Abstract

Etu atau tinju tradisional yang dilaksanakan di Kabupaten Nagekeo merupakan salah satu tahapan dari ritual pasca panen (Gua Meze). Etu dipercaya sebagai ungkapan rasa syukur masyarakat lokal atas berkah dalam panen musim panas dan wujud bagi kaum laki-laki untuk mempresentasikan kembali maskulinitas dirinya melalui Etu. Penelitian di Kampung Adat Tutubhada Desa Rendu Tutubhada Kecamatan Aesesa Selatan Kabupaten Nagekeo dilakukan dengan tujuan untuk mengetahui bagaimana representasi maskulinitas seorang laki-laki pada ritual Etu. Penelitian ini menggunakan pendekatan kualitatif deskriptif. Sumber data disusun berdasarkan studi pustaka penelitian terdahulu, pengamatan di lapangan, wawancara, dan dokumen. Hasil yang dicapai dalam penelitian ini adalah penjelasan mengenai rangkaian, pelaku, perlengkapan, dan aturan dari Etu di Kampung Adat Tutubhada, eksistensi Etu di masa kini, serta bagaimana Etu dapat merepresentasikan maskulinitas laki-laki selaku pelaku ritual.‘Etu’, which is a traditional form of ceremonial boxing practiced in Nagekeo Regency, is one stage of the post-harvest rituals Gua Meze. ‘Etu’ is believed to be a form of expression of gratitude offered by the local community for the blessings that have been received in the harvest and at the same time also serves as a form to represent the masculinity. The research which has been conducted in Kampung Adat Tutubhada - which is situated in the village of Rendu Tutubhada in South Aesesa District, Nagekeo Regency - aims to reveal how the masculinity is represented in ‘Etu’. The research used the descriptive qualitative method. Sources of data in the research were compiled based on the literature study of previous research, field observations, interviews, and documents. The results achieved in this study explain in detail 'Etu' in Kampung Adat Tutubhada that includes a sequence of activities, performers, equipment, and rules, the current existence of ‘Etu’ as well as to draw how ‘Etu’ can represent the masculinity of men as the ritual performers.
SUGRA: TOKOH PERINTIS DAN DINAMIKA TARLING INDRAMAYU (1930-1997) Lasmiyati Lasmiyati
Patanjala: Journal of Historical and Cultural Research Vol 12, No 2 (2020): PATANJALA VOL. 12 NO. 2 Oktober 2020
Publisher : Balai Pelestarian Nilai Budaya Jawa Barat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30959/patanjala.v12i2.633

Abstract

Penelitian tentang Sugra dilakukan dengan tujuan untuk mengenang tokoh perintis tarling di Indramayu yang selama ini kurang dikenal di kalangan luas. Penelitian ini menggunakan metode sejarah dengan pendekatan sejarah biografi. Pengumpulan data dilakukan dengan wawancara, studi lapangan, dan studi pustaka. Hasil yang diperoleh dari penelitian ini menunjukkan bahwa  tokoh tarling di Indramayu  dibedakan menjadi dua: tokoh perintis dan tokoh pengembang. Tokoh perintis adalah Sugra. Ia hanya menekuni kesenian tarling di wilayah Indramayu, walaupun  pernah bermain tarling di Cirebon. Tokoh pengembang adalah  mereka yang mampu mengembangkan kesenian tarling ke Cirebon, walaupun mereka berasal dari Indramayu. Walaupun Sugra hanya bermain tarling di Indramayu, masyarakat Indramayu tetap menganggap Sugra sebagai perintis tarling. Sugra juga mampu mengajak pemuda Kepandean untuk bermain tarling, walaupun peralatannya masih sederhana. Tugu tarling didirikan di tempat Sugra merintis kesenian tarling. Nama Sugra pun diabadikan menjadi nama gedung kesenian Mama Soegra dan rumah seni  Griya Sugra.The study on Sugra was carried out with the aim of perpetuating the existence of the Indramayu tarling music pioneer for the reason of his less well-known. It used the historical methods with a biographical historical approach. The data was collected by means of interviews, field studies, and literature studies. Studies have shown that the leading figures of tarling music in Indramayu involved the pioneer and the settlers. The pioneer was Sugra. He devoted himself to his work as a tarling musician in Indramayu. Furthermore, he also promoted tarling music in Cirebon. Moreover, settlers were generally those originating from Indramayu and were considered as the key musicians in the development of tarling music in Cirebon. Despite Sugra’s stage was limited in Indramayu, the locals still consider him as the pioneer of tarling.  With his simple musical instruments, he visited a group of youths in Kepandean sub-district, playing music, and conducting sing-alongs. A monument forming tarling musical performance was erected in Indramayu to his memory. His name was even continued in that of two art galleries Mama Soegra and Griya Sugra.
LUH AYU MANIK MAS SEBAGAI REPRESENTASI SUPERHERO PEREMPUAN BALI DALAM KOMIK Hanifah Puji Utami; Aquarini Priyatna; Tisna Prabasmoro
Patanjala: Journal of Historical and Cultural Research Vol 13, No 1 (2021): PATANJALA VOL. 13 NO. 1 APRIL 2021
Publisher : Balai Pelestarian Nilai Budaya Jawa Barat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30959/patanjala.v13i1.718

Abstract

Penelitian ini berangkat dari minimnya penggambaran karakter beridentitas Indonesia dan maraknya marjinalisasi karakter perempuan dalam komik superhero. Salah satu komik yang mewujudkan tradisi budaya dan kearifan lokal Indonesia adalah Luh Ayu Manik Mas, yang menampilkan kebudayaan Bali. Tulisan ini membahas bagaimana Luh Ayu Manik Mas merepresentasikan perempuan Bali yang terwujud dalam karakternya sebagai superhero. Penelitian ini dilakukan menggunakan metode analisis isi terhadap empat edisi komik Luh Ayu Manik Mas. Hasil penelitian menunjukkan bahwa Luh Ayu Manik Mas ditampilkan memanifestasi identitas lokal melalui sumber kekuatan, yang dinamakan dengan gelang Tri Datu, dan kepercayaannya pada Tri Hita Karana. Tri Datu diyakini sebagai sumber kekuatan hidup, sedangkan Tri Hita Karana diyakini sebagai prinsip hidup yang menjamin keharmonisan dalam setiap aspek kehidupan. Agama dan Budaya merupakan hal yang berbeda. Luh Ayu Manik Mas merepresentasikan superhero perempuan Bali yang dimuliakan oleh ajaran agama Hindu (sebagai agama dominan di Bali), ketika budaya Bali masih tunduk pada sistem patriarki. This research is motivated by two reasons, namely the lack of the presence of characters with Indonesian identities and the marginalization of female characters in superhero comics. One of the comics that is quite representative of presenting Indonesia's cultural traditions and local wisdom is Luh Ayu Manik Mas, which contains the Balinese culture. This paper discusses how Luh Ayu Manik Mas has represented the Balinese women through her character as a superhero. The research is carried out using the content analysis method on the four comic editions of Luh Ayu Manik Mas.  The results of this study have shown that Luh Ayu Manik Mas was designed to appear to be a manifestation of local identities, such as a source of strength from the Tri Datu bracelet, and the belief in the Tri Hita Karana. Tri Datu is believed to be the source of life force and Tri Hita Karana is the principle of life that ensures harmony in every aspect of life. Religion and culture are two different things. Luh Ayu Manik Mas, who represents the figure of a Balinese female superhero who is glorified by the teachings of Hinduism as the dominant religion in Bali, is in contrast to Balinese culture which is still subject to the patriarchal system.

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