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214 Documents
<![CDATA[Nilai Etis Relasi Individu Sosial dalam Filsafat Pierre Teilhard de Chardin ]]>
<![CDATA[Sri Sudarsih]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 3, No 2: Juni 2020 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.3.2.227-231
<![CDATA[A harmonious life is as expected by every member of the community. This study aims to find ethical values in the relations of social individuals in the Philosophy of Pierre Teilhard de Chardin which can be used as an alternative to the development of a sense of solidarity and ownership among individuals. This research is a qualitative research with the material object is the relation of social individuals in the philosophy of Teilhard de Chardin, while the formal object is an ethical value. The method used in this research is the synthesis analysis method with methodical interpretation. The formulation of the results in this study is that individuals really need the existence of others. Individuals must build relationships with others by giving and receiving, mutual respect, tolerance, and mutual respect. Individuals can find their identity when they are able to build relationships with other individuals. This relationship must be filled with love so that it will bring each individual to perfection. This point is optimistic that can be achieved by each individual. Human values are reflected in the attitude of each individual in his relationship with others in love.]]>
<![CDATA[Simbol: Arti, Fungsi, dan Implikasi Metodologisnya ]]>
<![CDATA[Eko Punto Hendro]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 3, No 2: Juni 2020 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.3.2.158-165
<![CDATA[Sign consists signifier and signified, but other expert tell that relationship between signs and their object are iconic, indexial and symbolic. The relationship signifier and signified is convention and arbitrary, but it can also be denotative, connotative and myth. Culture can means a set symbol system, which is used by mansion or people for ruler their behavior, included adaptation and interaction with their physical and symbolic environment. Interpretation to know the symbolic meaning, it is focus of symbolic interpretivism paradigm and also hermeumeutic paradigm, wich both also focus to interpretation of human creation]]>
<![CDATA[Perspektif Sosial Budaya dalam Perkembangan Sejarah Kebangsaan Nasional ]]>
<![CDATA[Haryono Rinardi]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 3, No 2: Juni 2020 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.3.2.195-203
<![CDATA[This article which titled Socio-Cultural Perspective in the Development of National History tries to discuss the development of Indonesian Nationality from a socio-cultural perspective. The Indonesian nation was not born through a natural process. However, there was a political process that was mutually agreed upon by all of Indonesian. The awareness and willingness are available between them to unite and to establish the Nation and the State of Indonesia. It can happen because in Indonesian society there is a changing tolerance, flexibility and open tolerance towards other cultures]]>
<![CDATA[Walisanga: Asal, Wilayah dan Budaya Dakwahnya di Jawa ]]>
<![CDATA[Siti Maziyah]]>;
<![CDATA[Rabith Jihan Amaruli]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 3, No 2: Juni 2020 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.3.2.232-239
<![CDATA[Islamization in Java in the 15th century to the 16th century is inseparable from the role of Walisanga. According to local Javanese beliefs, they numbered nine people. Most of their da'wah areas are in East Java, then in Central Java, and in West Java. Why is that? Where are they from? How does Walisanga carry out its mission so that the Javanese are still close to the nine saints and their graves are still frequently visited? The writing of this article uses a historical approach, starting with the study of literature, which looks for books and articles relating to the origin, territory and propaganda of Walisanga. Next, each data is arranged into several topics to answer the problem. The results showed that the nine people who joined Walisanga were all descendants of foreigners from various Islamic countries. They were missionaries who could be closer to the Javanese government. In carrying out their da'wah, they use a cultural approach, both through the fields of social economy, education, marriage, art, and politics.]]>
<![CDATA[Penggunaan Pribahasa (Sanepa) Jawa dalam Kebudayaan Masyarakat di Surakarta ]]>
<![CDATA[Riris Tiani]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 3, No 2: Juni 2020 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.3.2.166-172
<![CDATA[The Indonesian nation has a wealth of oral traditions or extraordinary cultural traditions, which are spread across ethnic groups in Indonesia as a cultural heritage of the past. The wealth of oral traditions or cultural traditions becomes a source of wealth of local wisdom. This local wisdom must be used to build the character and identity of human resources and build this nation. Sanepan Java is still commonly found in the daily lives of the people of Central Java. Javanese language as part of idiomatic language Javanese is not only a verbal language that discusses beauty, but it is a language that is owned by Javanese for the benefit of Javanese people. This research questions the symbolic meaning and the application of sanepan in the life of Javanese people. The results of this study about the future of Java contain the meaning of discussion, mutual cooperation, harmony, care and advice. Sanepan Java contains local wisdom that is still relevant to be applied to the current conditions because it contains noble values of life. Most of it means conflict of meaning because it is interpreted by lexical. The noble values embodied in the future of Java become local wisdom and Javanese culture that needs to be preserved. Sanepan Java is a proof of the existence of the strength of the noble spirit of the Javanese people who have merged with nature.]]>
<![CDATA[Sejarah Budaya Partai Keadilan Sejahtera di Jepara Tahun 1999-2009 ]]>
<![CDATA[Ummi Nur Lutfiyah]]>;
<![CDATA[Alamsyah Alamsyah]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 3, No 2: Juni 2020 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.3.2.204-208
<![CDATA[This article discusses about the development of the Prosperous Justice Party in Jepara with various dynamics. The party originally called the Justice Party in Jepara, was founded by former campus religious activists. Initially, this party became a cadre party that applied strict standards in the recruitment process through the training process of its members. In its journey, the party did not fully become a cadre party because it needed the support of voters from all people. This reconstruction of the party uses historical methods consisting of heuristics, criticism, interpretation, and historiography. The results of this article illustrate that the development of the Prosperous Justice Party in Jepara was initiated in 1999 under the name Justice Party. In 2003, this party became the Prosperous Justice Party which in 2004, this party in Jepara became one of the participants in the election by getting a seat in the election. In the 2009 elections, the party won two seats in parliament, although the number of votes decreased compared to the previous election. The Prosperous Justice Party is not only involved in politics but also in the economic, social and health sectors]]>
<![CDATA[Representasi Budaya Lokal dalam Musik Kontemporer Indonesia ]]>
<![CDATA[Arido Laksono]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 4, No 1: Desember 2020 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.4.1.50-54
<![CDATA[Current Indonesian contemporary music is characterized by the inclusion of elements of local culture which are able to present new nuances in the country's music trends. In fact, several songs written and produced by Indonesian musicians have been able to penetrate the realm of foreign music. Hence, it surely is an interesting phenomenon in the study of Indonesian popular culture. This short article will try to discuss the representation of local culture which has created new meanings for contemporary music trends in the country. The role of local language and the performance of the artists are considered to be influential factors of the trend. In addition, the advancement of information technology has accelerated the dissemination of popular culture products.]]>
<![CDATA[Budaya Game Mobile Legends: Kajian pada Bang Bang Kelompok Gamers Vol’Jin di Jepara ]]>
<![CDATA[Anggraeni Tysa Soesanto]]>;
<![CDATA[Budi Puspo Priyadi]]>;
<![CDATA[Risis Tiani]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 4, No 1: Desember 2020 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.4.1.146-151
<![CDATA[In the digital era that has developed increasingly modern, online games have begun to become part of the lifestyle of some Indonesians, especially after the development of Android-based smartphones. This is due to an increase in the number of game players from various game genres that have emerged. Each individual has various ways to meet their entertainment needs, which are not limited by space, time or age, such as playing online games. Multiplayer Online Battle Arena (MOBA) is a video game genre using strategy. Mobile Legends: Bang Bang is a game with the MOBA genre developed and released by Moonton. Mobile Legends: Bang Bang uses a game system or gameplay that is easier for beginner gamers to understand and also the appearance used is more attractive so that it is in great demand by various groups. Researchers use the topic of discussion with the theory of symbolic interactionism as anything related to the formation of meaning. The focus of this research is to discuss how the system or meaning value in the VOL'JIN Gamers Group. In this case, the researcher focuses on how this meaning system has an impact on the existence of the online game Mobile Legends: Bang Bang (MLBB) because in the meaning system it will be seen how social, cultural, and human behavior phenomena in today's modern era. Especially on the behavior patterns of playing these online games. The factors that cause gaming behavior in the VOL'JIN Gamers Group, namely curiosity, relieving stress, following trends, generating additional income and a high level of playing difficulty. Therefore, there is a process of pursuing the meaning of competition for prestige and expecting praise from others.]]>
<![CDATA[Makna Simbolik Sesaji Tradisi Baritan di Asemdoyong Pemalang Jawa Tengah ]]>
<![CDATA[Fajrul Falah]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 4, No 1: Desember 2020 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.4.1.109-117
<![CDATA[The purpose of this cultural research is to reveal the symbolic meaning of the Baritan tradition offerings in Asemdoyong, Pemalang, Central Java. The approach used in this research is folklore. The folklore approach is used to reveal the story and symbolic meaning of the tradition Baritan offerings. The research method used in this research is the folklore method which contains three stages of research, analysis, classification, and data analysis. Baritan tradition data collection includes observations (direct and indirect), interviews, questionnaires, and document / library studies. The collected research data is then classified according to the research objectives, namely the category of symbolic meaning of the offerings. After that, the research data were analyzed based on the folklore approach. The results showed the Baritan tradition of expression cultural, and gratitude for the community (fishermen) for the abundant fishing results. This expression is manifested through the offering of food offerings that have positive expectations and meanings. The offering is like a buffalo head (industrious and hard working). Rice is a symbol of prosperity and peace of mind. Traditional snacks (harmony), bananas (useful), and rhombus (acknowledgment and apology).]]>
<![CDATA[Kesenian Kentrung Jepara dalam Perkembangan Zaman ]]>
<![CDATA[Alamsyah Alamsyah]]>;
<![CDATA[Siti Maziyah]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 4, No 1: Desember 2020 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.4.1.55-64
<![CDATA[Kentrung art is one of the local arts in Jepara. According to oral tradition, the existence of kentrung around the 16th century. During its development, kentrung reached the peak of popularity in the 20th century. Currently the art of kentrung still survives thanks to the support of the community in performing activities both rituals and entertainment in various places. This condition makes kentrung art still exist in the midst of limited resources of art actors. At the end of the 20th century, along with the development of technology and information, this art was intended to match market needs through more attractive packaging in order to survive. When traditional kentrung retained its old performance style, this art experienced a decline in popularity. From here, kentrung was born, which was modified from the aspects of the equipment, players, and the content of the story to make it more interesting. Even so, kentrung which still maintains its old performance pattern still exists because it has the support of the community, government and cultural community. In order for this art to be sustainable, there needs to be efforts to regenerate actors and innovate performances by still paying attention to traditional values as distinctive and unique local arts]]>
