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<![CDATA[Komodifikasi Budaya dalam Pengembangan Wisata di Kabupaten Nagekeo Nusa Tenggara Timur ]]>
<![CDATA[Eko Punto Hendro]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 4, No 2: Juni 2021 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.4.2.71-87
<![CDATA[Monel handicrafts grow and develop in Jepara district. It has characteristic that the skill of making monel art is preserved from generation to generation. Its ability to survive was influenced by how much the support of community. Community care and love for the craft can support the existance and development of monel handicraft. The process of descending monel crafts has the advantage that each family as a monel craft business unit has its own characteristics and competitiveness. On the other hand, there is no formal container for learning these skills. This makes monel crafts less open to a wider regeneration process. Even though regeneration really determines the development in the future. Looking at the current development of the craft, efforts to make a more open regeneration process seem necessary. Through this paper, the author try to find steps that can be taken by the supporting community and the Regional Government to form a formal and informal container. It is intended that interested people have access to learn about this craft. Regeneration is carried out to maintain the continuity and development of monel crafts.]]>
<![CDATA[Beban Kerja Perempuan sebagai Kondektur Bus Taruna Jurusan Semarang-Solo ]]>
<![CDATA[Fierza Ainda Prawesti]]>;
<![CDATA[Suyanto Suyanto]]>;
<![CDATA[Retna Hanani]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 4, No 2: Juni 2021 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.4.2.31-37
<![CDATA[The existence of sosial transformation makes women being able to access in public domain for work. However, the equality that has slowly been achieved created a new problem, namely double burden borne by women because they are required to take responsibility on all their household chores. This study aims to describe the double burden borne by women bus conductor workers. This type of research is qualitative with descriptive methods with data collection techniques through observation, in-depth interviews and documentation. The results showed that the double burden of women conductors was related to the physical workload of taking care of the household and working as a bus codector as well as the psychological burden which in their work environment they often get less wearing behavior in the form of catcall. Working women conductors are able to help meet the economic needs of their families, on the one hand they bear a heavy burden in their work and complain about fatigue and aches as a result of their work. There is a negative view due to double burden they run. Less time for gathering with family because they spent a lot of it in working. To face the double burden they experience, working women divide their time to do all the work they have to do.]]>
<![CDATA[Harian Pedoman: Media Ekspresi Ideologis Partai Sosialis Indonesia Menjelang Pemilu 1995 ]]>
<![CDATA[Ibnu Aghniya]]>;
<![CDATA[Dewi Yuliati]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 4, No 2: Juni 2021 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.4.2.126-145
<![CDATA[This article contains a discussion of the role of the Pedoman daily in voicing the ideology of democratic socialism of the Indonesian Socialist Party (PSI) during the 1955 election campaign. The Pedoman daily was one of the largest newspapers at that time which was heavily influenced by the idea of PSI socialism. This is inseparable from the figure of Rosihan Anwar as editor in chief, who has political tendencies towards PSI. This study uses historical methods to reveal the daily progress and roles of the Pedoman for PSI during the 1955 election campaign period.]]>
<![CDATA[Kebudayaan Onsen dan Eksistensinya di Jepang ]]>
<![CDATA[Reny Wiyatasari]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 4, No 2: Juni 2021 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.4.2.88-93
<![CDATA[Japan is known to have a culture that dates back hundreds of years, namely the culture of bathing in an onsen. Japanese people get excited when they soak in the onsen. They are even willing to go far to satisfy their desire to soak in an onsen. Japanese people go to onsen for a variety of purposes, including healing, relaxing the body and mind, and also as a means of gathering for relationships familiarity and communication. Therefore, it is not surprising that businesses that take advantage of onsen are still able to exist today. Onsen-ryokou or traveling to enjoy hot springs is one of the most potential tourism in Japan. Data were collected through literature study and inteviews. This study focused on factors that led to the ongoing onsen business today. The result showed that the onsen business can survive due to four factors, including : 1) Japanese geographical conditions, 2) Japanese season charateristics, 3)Benefit of onsen for the body, and 4) Onsen is part of Japanese culture]]>
<![CDATA[Etnografi Pola Beribadah Umat Gereja Katolik St Antonius Padua Bidaracina Jakarta di Masa Pandemi ]]>
<![CDATA[Khrisna Rizky Meilarani]]>;
<![CDATA[Nurdien Harry Kistanto]]>;
<![CDATA[Af’idatul Latifah]]>;
<![CDATA[Arido Laksono]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 4, No 2: Juni 2021 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.4.2.%p
<![CDATA[This research focuses on the pattern of behaviour of Catholics in adjusting the Eucharistic worship activities in Region XII at Parish of Bidaracina and the interpretation of the people towards the Eucharistic celebration during the COVID-19 pandemic. Data collection was carried out using participant observation, field observation, and in-depth interviews with selected informants. This research is a qualitative study that uses an ethnographic approach and symbolic interaction theory. Based on the research results, it can be concluded that the COVID-19 pandemic has a significant impact on Eucharistic worship activities. The existence of this pandemic made the Church of St. Antonius Padua Bidaracina has made many adjustments to the implementation of the rites in the Eucharistic celebration, so that the pattern of worship behavior of the people has changed because Eucharistic worship, which is usually done directly at the church, is now carried out online in their respective homes. Interactions between people and religious leaders occur in order to understand each other and obey the existing regulations in order to break the chain of transmission of the COVID-19 virus. Through the Eucharist celebration, churches and religious leaders are injecting social messages related to the COVID-19 pandemic to the people so that people can interpret the Eucharist as strengthening a sense of social solidarity between fellow living beings in society.]]>
<![CDATA[Gereja sebagai Arena Sosialisasi Kebudayaan Asal: Etnografi Orang Batak di Gereja HKBP Kota Semarang ]]>
<![CDATA[Mery Situmorang]]>;
<![CDATA[Amirudin Amirudin]]>;
<![CDATA[Arido Laksono]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 4, No 2: Juni 2021 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.4.2.94-100
<![CDATA[According to Koentjaraningrat, culture has seven elements, one of which is the religious system (religion). The history of religion in Indonesia is also quite long, thus presenting several religions recognized by the state. The existence of recognition of religion by the state is evidence of the correlation between religion (religion) and society (people: adherents). Both of these things can be found in thechurch system, especially the church with the concept of ethnicity in it. How the church is no longer just a place to perform rites, but also as a means of a (religious)institution with a structured organization. The (religious) institution that is tribal inIndonesia is HKBP (Huria Kristen Batak Protestant), as a forum for the Batak community to carry out religious activities but still maintain their ancestral cultures.The movement of the Batak community is directly proportional to the spread of the presence of the HKBP Church outside the Batak lands, one of which is the West Semarang HKBP. The West Semarang HKBP for the congregation is not only a place of worship, but is the entrance, meeting and transmission of the Batak customsby the Toba Batak people who live in Semarang. The spread of HKBP does not occur in other tribal churches, it is a proof of the concept of integration of the Toba Batak culture which "does not forget the roots". These relationships have always been effective in strengthening unity and disseminating customs. This phenomenon occurred in HKBP when the Batak people felt that they had found a place to develop their cultural identity, when they were far from their hometowns.]]>
<![CDATA[Syair Doa Keselamatan Dalam Sedekah Laut Jepara Di Masa Pandemi ]]>
<![CDATA[Sri Indrahti]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 4, No 2: Juni 2021 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.4.2.45-52
<![CDATA[Monel handicrafts grow and develop in Jepara district. It has characteristic that the skill of making monel art is preserved from generation to generation. Its ability to survive was influenced by how much the support of community. Community care and love for the craft can support the existance and development of monel handicraft. The process of descending monel crafts has the advantage that each family as a monel craft business unit has its own characteristics and competitiveness. On the other hand, there is no formal container for learning these skills. This makes monel crafts less open to a wider regeneration process. Even though regeneration really determines the development in the future. Looking at the current development of the craft, efforts to make a more open regeneration process seem necessary. Through this paper, the author try to find steps that can be taken by the supporting community and the Regional Government to form a formal and informal container. It is intended that interested people have access to learn about this craft. Regeneration is carried out to maintain the continuity and development of monel crafts.]]>
<![CDATA[Sekoper Cinta: Perempuan dalam Wacana Pembangunan di Jawa Barat 2020 ]]>
<![CDATA[Zahrah Izzaturrahim]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 4, No 2: Juni 2021 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.4.2.1-12
<![CDATA[The high number of women population is not followed by women's empowerment, one of which is indicated by the low role of women in the public sector. This means that attention to issues related to women is actually still lacking, indicating the need to increase the role of women in development and their capabilities. Women's schools are one of the efforts that were originally initiated by activists to empower women through critical education at the grass root level. Over time, the state (in this context the local government) began to adapt these ideas into development discourse, as was done by the West Java Provincial Government with the Women's School Achieve Dreams and Dreams (Sekoper Cinta) program, in order to realize gender justice in life family, community, and state because the concept of women's schools is seen as very strategic to be able to overcome various social problems. This paper contains my analysis of the module or design of the Sekoper Cinta program—supported by literature studies and in-depth interviews with one of the Sekoper Cinta masters of training—using gender analysis related to agency to find out how the state defines women through an explanation of what types of programs can be implemented. accessible to women, whether the concept initiated by the government is in line with the ideas of the activists or does it indicate an indication of the application of the ideology of ibuism. Based on the results of the analysis, the concept of Sekoper Cinta is quite sensitive to gender issues where the program can describe the role of women in the structure of society. Furthermore, critical education designed in the module has positioned women as agents at the micro level (grassroots) capable of empowering themselves, their families, and their environment.]]>
<![CDATA[Pementasan Kethoprak Penangsang Gugur: Hegemoni Jawa Mataraman dalam Kesenian Tradisional Jawa ]]>
<![CDATA[Sukarjo Waluyo]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 4, No 2: Juni 2021 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.4.2.101-111
<![CDATA[Solo is known as the hometown of kethoprak art. Kethoprak is classified into two types based on geographical reasons and performance characteristics, namely Pati kethoprak Pati(coastal) and kethoprak Solo-Jogja (Mataraman). The stories in Kethoprak Mataraman generally come from Babad Tanah Djawi. In this case, the version of the inland Javanese ruler is very visible. Through the character Arya Penangsang, kethoprak Mataraman seems to build a hegemonic representation. The hegemonic representations of kethoprak Mataraman in the Penangsang Gugur stage, first, Arya Penangsang is depicted as a power hungry character. Second, Sunan Kudus is described as an unjust and cunning teacher. Third, Arya Penangsang was described as a rebel for the Sultanate of Pajang. Fourth, the establishment of the Pajang Sultanate in inland Java as the successor to the Demak Sultanate.]]>
<![CDATA[Fungsi Budaya Cerita Rakyat dalam Upacara ‘Jembul Bedekah’ di Desa Banyumanis Donorojo Jepara ]]>
<![CDATA[Laura Andri Retno]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 4, No 2: Juni 2021 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.4.2.53-60
<![CDATA[Folklore serves to reveal about society, people's way of thinking.The folklore of Banyumanis Village Donorojo Jepara serves as entertainment for the supporting community. This story can provide a fun way to escape from the real world that is full of difficulties, thus turning something difficult into something more exciting. This study aims to determine the transmission process and the functions that appear in the folklore of Banyumanis Village. Through a qualitative descriptive approach with interview, observation and literature study techniques, it was found that folklore in addition to functioning as entertainment, education, reflection and ritual also provides awareness to the public about the past.]]>
