Articles
9 Documents
Search results for
, issue
"Vol 12, No 1: 2017"
:
9 Documents
clear
<![CDATA[IDENTITAS DAN MOBILITAS SOSIAL PRIYAYI DALAM NOVEL PARA PRIYAYI KARYA UMAR KAYAM ]]>
<![CDATA[Fanani, Ahwan]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 12, No 1: 2017 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (439.165 KB)
|
DOI: 10.14710/sabda.12.1.42-51
<![CDATA[Novel with Javanese cultural setting is a phenomenon in Indonesian literary work. Umar Kayam in Para Priyayi provides vivid picture of the life of a specific Javanese aristocrat called priyayi from last period of Colonial to Independence Era. This article seeks to reveal identity and social mobility of priyayi, using sociology of literature approach. The article shows that Sastrodarsono, main character in the novel, is able to mobilize upward socially and attach to priyayi class as well as to its value, commitment and in-group feeling. Sosrodarsono who came from lower class in Javanese society was able to reach aristocrat status (priyayi) and built his own aristocrat dynasty. He internalizes priyayis’ values and resocializes it to his family. The novel gives brief spectacle on social mobilization of Javanese aristocrat family and elements shaping the identity of priyayi. Kayam succesfully revives the priyayi life in his work so that his fiction contains cultural explanation just like anthropological works do.]]>
<![CDATA[TRADISI MERDANG MERDEM KALAK KARO DI DESA JUHAR, KECAMATAN JUHAR, KABUPATEN KARO, SUMATERA UTARA ]]>
<![CDATA[Sibero, Mada Triandala]]>;
<![CDATA[Sibero, Diandala]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 12, No 1: 2017 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (462.273 KB)
|
DOI: 10.14710/sabda.12.1.91-100
<![CDATA[Juhar village is located in Subdistrict Juhar, District Karo, North Sumatera. Majority of society in Juhar village are farmers and cattlemen. A few of farmers farm in the forest and collect forest products. The society do the traditional ceremony known as merdang merdem and also known as kerja tahun. Merdang merdem in Juhar Village is organized by youth and held every year on August 17th. Merdang merdem was held as thanksgiving to the ancestral spirits for the success and good harvest. Today, merdang merdem is held for family gathering. In this event, there are traditional performances like rende and landek]]>
<![CDATA[BAPONGKA, SISTEM BUDAYA SUKU BAJO DALAM MENJAGA KELESTARIAN SUMBER DAYA PESISIR ]]>
<![CDATA[Artanto, Yohanes Kristiawan]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 12, No 1: 2017 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (391.681 KB)
|
DOI: 10.14710/sabda.12.1.52-69
<![CDATA[Bajo communities have local knowledge which contains the value of the preservation of marine and coastal ecosystems in the form of traditions, rules or restrictions hereditarily practiced, maintained and adhered Bajo community in protecting and utilizing coastal areas sustainably. One is the activity called Bapongka (babangi), that is, the Bajo fishing activities conducted in groups for several weeks or even months using large sized boats called leppa or sopek. Bapongka has common values that can be interpreted as an attempt to tighten silaturrahmi (brotherhood relationship) among family members, as the activities are generally carried out by involving the family (wife and children) and also fellow fishermen, implemented by way of a group to use 3 to 4 boats set off hand in hand. The Bajo tribe's tradition is an activity that serves to safeguard the environment, preserve the resources, and prevent damage to marine and coastal ecosystems]]>
<![CDATA[PEREMPUAN DALAM PERSPEKTIF KEBUDAYAAN ]]>
<![CDATA[Asmarani, Ratna]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 12, No 1: 2017 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (320.998 KB)
|
DOI: 10.14710/sabda.12.1.7-16
<![CDATA[This paper aims to analyze women from a cultural perspective based on R.A. Kartini’s thoughts and struggles. The focus of the study is on R.A. Kartini’s thoughts and struggles concerning the custom of “pingitan†(seclusion), non-schooling culture, and polygamy culture closely related to the life of Javanese noble women. This paper also analyzes the perspective underlying the thinking and struggle of R.A. Kartini. The last discussion critically analyzes R.A. Kartini’s thoughts and struggles to devise a study of feminism that touches the root of Indonesian culture which would be very appropriate to study women's problems in local culture. The result of the study shows that the thinking and struggle of R.A. Kartini are sharpened and hegemonized by Western thinking about emancipation and equality when criticizing the existence of Javanese noble women in the custom of seclusion, non-schooling culture, and polygamy culture.]]>
<![CDATA[OBJEK-OBJEK DALAM RITUAL PENANGKAL HUJAN ]]>
<![CDATA[Christy, Imaniar Yordan]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 12, No 1: 2017 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (305.707 KB)
|
DOI: 10.14710/sabda.12.1.70-76
<![CDATA[Rain prevention is a ritual that many people do in some areas in Indonesia. In addition to Indonesia, this ritual is also conducted in Japan. The ritual uses various objects. This study discusses the meaning of rain-prevention rituals in some regions of Indonesia and in Japan, and the objects used for the rituals. The purpose of this study is to discover the meaning of rain-prevention rituals, to discover the symbols of ritual objects, and to discover the rainpreventing rituals in some areas in Indonesia and in Japan. The method of analysis used is the method of cultural research]]>
<![CDATA[KARTINI: SANG PENYIBAK FAJAR NASIONALISME INDONESIA ]]>
<![CDATA[Yuliati, Dewi]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 12, No 1: 2017 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (406.217 KB)
|
DOI: 10.14710/sabda.12.1.17-27
<![CDATA[This aticle presents the discussion on Kartini as an Indonesian nationalist heroine who is still becoming public debate. It is very important to trace the historical records of Kartini’s activities in connection with her dreams to promote the life quality of her nation. It can be stated that Kartini has an important role to open the first gate for the rising Indonesian consciousness through her competence as a cultural diplomat by proposing her letters which were sent to her friends in the Netherlands. Finally, her dream came true when “Kartini Schools†were opened in Semarang, Bogor, Batavia, and Madiun in 1913-1914, and her ideas became the inspiring ideology of the Indonesian nationalism movements which arose after Kartini died on 17th September 1904.]]>
<![CDATA[TRADISI SAMBATAN DAN NYADRAN DI DUSUN SURUHAN ]]>
<![CDATA[Anam, Choerul]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 12, No 1: 2017 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (238.65 KB)
|
DOI: 10.14710/sabda.12.1.77-84
<![CDATA[The people of Suruhan, Jubelan, Sumowono, Semarang has two important traditions, Sambatan and Nyadran which have been done since Kyai Bumi and Nyai Bumi (folktale figures) era. The word Sambatan derives from two words Sambet and Batan meaning helping someone who is doing a particular activity (traditional ceremony) including building a house. Meanwhile, Nyadran is a way of thanking God, Allah Subhanahu wa ta’ala, for the blessing given to all people of Suruhan and a way of praying fot the dead. There are two types of Nyadran, one which is held in the house of the dead at night of his/her death, and the other one in the cemetery on the next morning after his/her death. In Suruhan, Nyadran is always done on Friday before fasting month (Ramadhan). In this study, Semiotics theory is used to reveal the meaning of these two traditions by interviewing people of Suruhan who understand well about these traditions.]]>
<![CDATA[IRIBAN DALAM EKONOMI KAMPUNGAN Studi Kasus di Desa Jambu, Mlonggo, Jepara ]]>
<![CDATA[Hasanah, Siti]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 12, No 1: 2017 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (783.375 KB)
|
DOI: 10.14710/sabda.12.1.28-41
<![CDATA[Among villagers of Jambu, in Mlonggo subdistrict of Jepara regency, there is iriban activity that has become a tradition in their daily lives. This routine includes neighborhood meeting on the date of 15th and 30th, participated by men and women as members of the neighborhood association (Rukun Tetangga); the other activities are only participated by the men such as dhiba'an or berjanjen held every Sunday evening, the manaqiban held on the date of 11th and 27th as well as tahlilan held every Thursday night. Iriban activity has become a tradition that is carried out from generation to generation. Yhe reason for the implementation of iriban tradition is to draw the spirit and sympathy of the people to participate in social activities. The implementation of iriban philosophy includes some elements, such as paguyuban (gemeinschaft) and patembayan (gesselschaft) concepts, reciprocity, exchange theory, and togetherness.]]>
<![CDATA[TRADISI MOLO SABUANG MASYARAKAT MARAFENFEN DI KABUPATEN KEPULAUAN ARU, MALUKU ]]>
<![CDATA[Welliken K, Marius Agustinus]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 12, No 1: 2017 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (292.452 KB)
|
DOI: 10.14710/sabda.12.1.85-90
<![CDATA[The customary tradition of “molo sabuang†is one of the ways used by indigenous people in Aru in resolving disputes or conflicts of Ownership Rights such as land boundaries, sea boundaries and plant boundaries. The implementation of “molo sabuang†is a form of local wisdom of the community of Aru in Maluku, which serves to create a social order, and potentially has a spirit value to create peace based on local culture. “molo sabuang†tradition is one of the cultures passed down from generation to generation from ancestors to descendants in Aru Island District. “molo sabuang†is a dive without a breathing apparatus while holding on a pole that is plugged in the water. This custom can solve the domestic problems that occur in the Aru society. This custom belongs not only to the Marafenfen community but also to of all the Aru indigenous people scattered from the north to the south]]>
