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<![CDATA[ETNIS BUGIS DI KEPULAUAN KARIMUNJAWA: Harmoni dalam Pelestarian Budaya dan Tradisi ]]>
<![CDATA[Suliyati, Titiek]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 11, No 1: 2016 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/sabda.11.1.67-77
<![CDATA[Karimunjawa islands possess several unique ethnicities. As the biggest island of the 27 islands, Karimunjawa has a variety of ethnic groups such as Java, Bugis, Madura, Buton, Bajao, and Flores. As the biggest ethnic comes from outer Karimunjawa, they live in group in Kemojan village, Batulawang. They still carry out their culture and tradition from their mother land. It is not suprising that a lot of Bugis-design houses can be found in Batulawang. Bugis society also occupies Parang island, but they already lost their ethnic characteristics, even they live like Javanese people in term of their houses and language. Life philosophy of Bugis people may build harmony among other ethnic groups in Karimunjawa. Pluralism can be seen in everyday life among people who live Karimunjawa. Proporsionally, a variety of ethnics who live in Karimunjawa gives honour and confession toward activities, social values, social structure and organization. Karimunjawa people already welcome the pluralism in their social lives.]]>
<![CDATA[SIMBOL-SIMBOL PERJUANGAN KELAS PEKERJA DI AMERIKA DALAM NOVEL WHITE FANG KARYA JACK LONDON ]]>
<![CDATA[Firdaus Kurniasih, Elina Aenil]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 11, No 1: 2016 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/sabda.11.1.78-88
<![CDATA[White Fang is a novel containing the idea of working class strugle, but this idea is hidden behind the symbols found in its characters. The writer found that the dogs in this novel is a symbol of working class, while the men as the symbol of bourgeois. Class symbols are bounded by other symbols such as meat, fire, stick, and rope as the power of bourgeois. The writer also found the relation of dominance-submission and oppresssuppressed between bourgeois and proletariat which cause a class that has to struggle agains another class. The solution of this problem is emphasised to the bourgeois class that should be just to their workers.]]>
<![CDATA[GAYA HIDUP MASYARAKAT PASCAMODEREN ]]>
<![CDATA[Kistanto, Nurdien Harry]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 11, No 1: 2016 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/sabda.11.1.98-112
<![CDATA[Indonesians are undergoing a socioeconomic transformation from a agricultural society to an industrial society. In the transformation, Indonesian postindustrial society shifts to postmodern society. The postindustrial society is theoretically designated as information society, knowledge economy, post-industrial economy, and network society. In the meantime, the postmodern society is designated with uncertainty, insecurity, and doubt. The lifestyle of the agricultural society is accordingly merged with that of the postmodern society. A class system is present in the agricultural society and in the postmodern society, and the middle class is dominant in between the societies. This essay presents the growth, the shopping pattern and the life style of the middle class. The shopping pattern comprises domestic consumption, technology awareness, banking, and telecommunication sector, food and drinks, and minimarkets. In all, the transformation brings about the mixture between the two societies.]]>
<![CDATA[TRADISI MENGHAFAL AL-QUR’AN DALAM MASYARAKAT BENDA SIRAMPOG BREBES ]]>
<![CDATA[Zubaidah, Aisyah]]>;
<![CDATA[Mutammam, Mutammam]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 11, No 1: 2016 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/sabda.11.1.35-45
<![CDATA[The tradition of memorizing the holy Quran cannot be separated from the people of Benda, Sirampog. For them, memorizing the holy Quran is a thariqoh (a particular way) to be a lofty man to get close to God (Allah). This tradition is inherited from family institution and teacher-student circle. This research shows that when this tradition creates a group of people who memorized Quran, the organization of Quran memorizer in one organization has a positive impact for their existence. Through this organization, they have a chance to develop a social and economic network to empower themselves. As a result, their opportunity to get a social and economic benefit is bigger than before. This research also found that, the power of a leader of this organization can support and facilitate the life of the tradition of Quran memorizer]]>
<![CDATA[PERCAMPURAN BUDAYA JAWA DAN CINA: Harmoni dan Toleransi Beragama Masyarakat Lasem ]]>
<![CDATA[Atabik, Ahmad]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 11, No 1: 2016 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/sabda.11.1.1-11
<![CDATA[This article explores the fact of harmony and religious tolerance values of the culture assimilation of Tionghoa ethnic dan local people in Lasem. Tionghoa ethnic have lived in Lasem since XI Century. Their existence bear new culture and plurarity for Lasem people that leads to a religiocity and social harmony within the people. The harmonius relation is proven when their both fight against Dutch Collonials in Lasem. The harmonious and tolerance of Lasem moslems can be seen in the interaction of the local people and the newcomer (Tionghoa ethnic), whether they are muslim or not]]>
<![CDATA[PENGELOLAAN SUMBERDAYA PESISIR BERBASIS MASYARAKAT (PBM) MELALUI AWIG-AWIG DI LOMBOK TIMUR DAN SASI DI MALUKU TENGAH ]]>
<![CDATA[Setiyono, Edi]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 11, No 1: 2016 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/sabda.11.1.46-54
<![CDATA[Community Based Management (CBM) makes people as the one who has a main role in the natural resource management. This management involves local people in planning, executing and also enjoying the result of that natural resource management. The basic principle of SBM is the government empowers the potency of local wisdom available in an area and make it as the principle of the coastal resource management. CBM can be seen in Awig-Awig Tradition in East Lombok and Sasi Tradition in Middle Maluku. Awig-Awig is a convention of East Lombok people. This convention becomes a written traditional law legalized by Village Regulation containing rules to regulate coastal resource management along with the sanction if it is broken. Awig-Awig is highly obeyed by East Lombok people that makes it suitable for empowering local people to manage their natural resources. Meanwhile, Sasi tradition on in Middle Maluku can be simply described as prohibition and license of catching fish in a certain period. As Awig-Awig in East Lombok, Sasi is also legalized by the traditional law and has sanction for those who break the law. These two traditions, Awig-Awig Tradition in East Lombok and Sasi Tradition di Middle Maluku, are both aimed at preserving the natural resources so that it can be the basic principle in Coastal Resources Community Based Management.]]>
<![CDATA[PEMAKNAAN BEBERAPA SIMBOL DARI PENOKOHAN SANTIAGO DALAM NOVEL THE OLD MAN AND THE SEA KARYA ERNEST HEMINGWAY ]]>
<![CDATA[Jumino, Jumino]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 11, No 1: 2016 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/sabda.11.1.89-97
<![CDATA[For some people, life means struggle and hard work to achieve their goals. This is experienced by Santiago, the main character of Ersnest Hemingway’s novel translated into Indonesaan entitled The Old Man and the Sea. The way of life seems to be the motto of American people pursuing American dream. However, the spirit is not only the main factor, there are also some factors influencing their acomplishement, such as nature and fate. This reality can be seen from the struggle of Santiago representing American dream to search his fortune.]]>
<![CDATA[STRIP KOMIK SEBAGAI WADAH PERISTIWA BUDAYA ]]>
<![CDATA[Savitri, Ayu Ida]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 11, No 1: 2016 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/sabda.11.1.25-34
<![CDATA[Comic Strip is “a short series of amusing drawings with a small amount of writing which is usually published in a newspaper†(Cambridge 2003: 239). It usually contains stories of what happened at the moment of the comic strips published in the newspaper. That is why, although it cannot be considered as a historical document, it can be considered as a medium of factual events happening at the moment of the newspaper published, delivered in an entertaining packaging. One of those factual events is cultural event related to the culture of the people where the newspaper published. Those events can be considered as cultural one by revealing the readers’ interpretation of the comic strips by using semiotic and pragmatic theories to see whether the events is considered as part of their culture or not. As comic strip consists of pictures and utterances, the analysis can be done by using Semiotics theory to analyse its picture (visual element) and Pragmatics theory to analyse its utterance (verbal element). Firstly, the informant reveals the conversational implicature of the utterances. The result is then analysed by using the Relevance Theory from Sperber and Wilson (1986: 1996) to describe the utterances’ meaning, how they get it, and why they get it that way. Secondly, the informant interprets the comic strip (the picture along with the utterance’s analysis). The result is then analysed by using the Signifying Order Theory by Danesi and Perron (1999) to describe the comic strip’s meaning, how they get it, and why they get it that way.]]>
<![CDATA[MEDIA DAN PRODUKSI BUDAYA ]]>
<![CDATA[Amirudin, Amirudin]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 11, No 1: 2016 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/sabda.11.1.12-24
<![CDATA[This article discusses the theoretical study of media and cultural production to fill the void in the perspective of media study in the anthropology perspective. This study is focused on how anthropology contributes to the development of media study in relation with the cultural formation. Through the study of Mazzarella‟s thought (2004) on the concept of mediated culture, and Bourdieu‟s thought (1993, 2005) and Turner‟s thought (1974) on the concept of domain (field), this article presents a new idea on how both thoughts are applied in the media study.]]>
<![CDATA[TRADISI SASI DI RAJA AMPAT PAPUA ]]>
<![CDATA[Febyarandika S., Shiffa]]>;
<![CDATA[Chafid, Muhammad abdul]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 11, No 1: 2016 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/sabda.11.1.55-66
<![CDATA[Raja Ampat is one of the districts in Papua which has the potential of the best biodiversity in the world. The conservation system in Raja Ampat is called sasi, which is a local tradition to close the fishing season at a certain time. The tradition is important for the fish to reproduce, so that natural resources can be sustainable in Raja Ampat. Sasi is based on the absorption ratio of fish catch, and it is devided into intended sasi and deliberate sasi. Sasi can be conditional or unconditional. Sasi is beneficial because local tradition can be maintained, while adding the catch of fishermen and increasing revenues for tourism]]>
