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<![CDATA[BUDAYA DAN SENI TATO PADA PEREMPUAN SEBUAH INTERPRETASI KETIMURAN ]]>
<![CDATA[Savitri, Intan Dewi]]>
<![CDATA[ Studi Budaya Nusantara Vol. 1 No. 2 (2017) ]]>
Publisher : <![CDATA[Studi Budaya Nusantara ]]>
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DOI: 10.21776/ub.sbn.2017.oo1.02.03
<![CDATA[ABSTRACT The aim of this research is to describe the attitude towards women who choose to modify her body as a way to express herself, and the form chosen is what scholars may devine as body ink or tattoo. Learning from a study conducted by students from one of the university overseas that recently tattoo is becoming more popular, on the other hand, the stigma social attached to it, and therefore to the women wearing them, remains. Tattoo considered more mainstream these days, but not quite. As for method employed in this research, qualitative has been chosen, and in relation to that, also descriptive. Intervieuw utilizing questionnaire was employed in data collecting with Brawijaya University's students as participants. As a result, the majority of the participants submitted a negative answer that describe perception in relation to tattoo on women. Their opinion was supported first by stigma social holds against these women, secondly by the fact that tattoos are forbidden practice according to the teaching of a certain religion.]]>
<![CDATA[SEBUAH STUDI TENTANG KOMUNIKASI RITUAL DALAM TARIAN SEBLANG BANYUWANGI ]]>
<![CDATA[Prihastuti, Dinar]]>;
<![CDATA[Laturrakhmi, Yun Fitrahyati]]>
<![CDATA[ Studi Budaya Nusantara Vol. 1 No. 2 (2017) ]]>
Publisher : <![CDATA[Studi Budaya Nusantara ]]>
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DOI: 10.21776/ub.sbn.2017.oo1.02.01
<![CDATA[ABSTRACT Several studies have been conducted to explore some practices of ritual communication in various traditions in Indonesia. However, those studies have not analysed the historical dimension of the ritual. The aim of this research is to explore the shared meaning about Tarian Seblang in the Olehsari people’s, Banyuwangi through ritual communication lens. Furthermore, the study also is conducted to reveal modified practices in Tarian Seblang which has been performed since Hindu era. Through an ethnographical study, the result of this study shows that Tarian Seblang is interpreted as an expressing gratitude to God, as an act to preventing some disaster and plagues, also as an honour to the ancestors. In the historical dimensions, this research reveals some modified practices within the ritual according to the cultural practices in Hindu era, Islamic era and the contemporary era. Some cultural practices also indicate the acculturation between Hindu values and Islamic values. The promotional efforts toward Tarian Seblang organized by the local government are considered to diminish the sacred value of this ritual.]]>
<![CDATA[Pola Hidup Nelayan Migran di Pelabuhan Pantai Sadeng Kecamatan Girisubo Kabupaten Gunung Kidul DIY ]]>
<![CDATA[Lathifah, Af’idatul]]>;
<![CDATA[Christianti, Lydia]]>
<![CDATA[ Studi Budaya Nusantara Vol. 2 No. 1 (2018) ]]>
Publisher : <![CDATA[Studi Budaya Nusantara ]]>
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DOI: 10.21776/ub.sbn.2018.002.01.01
<![CDATA[Abstract The fishery sector is one of the economic sectors that is currently being intensively perceived by the government of Indonesia. One of the existing fish port is the Port of Sadeng Beach in Girisubo District Gunung Kidul Regency. As an artificial harbor, Sadeng Beach does not have human resources as a fisherman, so emerging migrant fishermen are imported from other provinces in Indonesia. The life of migrant fishermen who are migrants in Gunung Kidul have different patterns with local fishermen. Fisherman profession is the main profession, so the migrant fishermen prefer to use large boats and sail for days. The agenda for returning home is done on average twice a year when the seasons are not good. Migrant fishermen settlements are also non-permanent settlements, they only rent from local government. In addition, there is also a culture of sea alms that previously did not have cultural roots from local residents, so that the implementation of sea alms also varied from time to time.]]>
<![CDATA[MEMAKNAI SPIRIT MISI PELAYARAN CHENG HO SEBAGAI MEDIA INTEGRASI SOSIAL ETNIK TIONGHOA DI INDONESIA YANG BERDEMENSI MULTIKULURALISM ]]>
<![CDATA[Hendro, Eko Punto]]>
<![CDATA[ Studi Budaya Nusantara Vol. 2 No. 1 (2018) ]]>
Publisher : <![CDATA[Studi Budaya Nusantara ]]>
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DOI: 10.21776/ub.sbn.2018.002.01.02
<![CDATA[ABSTRACT The arrival of Laksama Cheng Ho to Indonesia in the past with friendship has actually laid the foundations of a very harmonious relationship between ethnic-ethnic in Indonesia with ethnic Chinese. A multiculturalism approach would be a strategic bid to change other approach models that once existed. By taking the spirit of Cheng Ho’s voyage, this approach is a good new model but not yet tested, the government should wisely adopt a wise civic policy by providing facilities for infrastructure such as moral appeals, encouragement or in the form of conducive legislation. Even if later will happen acculturation process or assimilation let happen by itself and can not be forced.]]>
<![CDATA[REVITALISASI CERITA PANJI DALAM WAYANG BEBER ]]>
<![CDATA[Rahmawati, Femi Eka]]>
<![CDATA[ Studi Budaya Nusantara Vol. 2 No. 1 (2018) ]]>
Publisher : <![CDATA[Studi Budaya Nusantara ]]>
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DOI: 10.21776/ub.sbn.2018.002.01.04
<![CDATA[ Abstract "Panji Stories" is one of East Java's Treasures. These stories had been spreadedall over the world in the form of various legends. Besides, these stories were also adapted by the caracters in many "Wayang" stories, one of them is Wayang Beber. Wayang Beber is one of the oldest Wayang in Indonesia and and it was developed in Java. It was a uniq wayang since it was performed by showing every scene in a background (dibeber in Javanis language), now days it will be almost the same as picture series in comics. The visualization of this wayang beber is exactly the same as the visualization of the stories in the two dimentions sculptures of temples in East Java. Panji Stories revitalization provides philosophy values and high historical values. Therefore, by applaying those story in Wayang Beber, it will be a way to conserve Indonesian's culture and a way to filter the expantion of foreign culture. In sum, wayang beber becomes cultural manifestation to deliver cultural and historical values from Panji Stories for young generation.]]>
<![CDATA[Batara Kala Masa Kini: Transformasi Slametan Ruwatan pada Masyarakat Jawa di Malang Selatan ]]>
<![CDATA[Dahniar, Edlin]]>
<![CDATA[ Studi Budaya Nusantara Vol. 1 No. 2 (2017) ]]>
Publisher : <![CDATA[Studi Budaya Nusantara ]]>
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DOI: 10.21776/ub.sbn.2017.oo1.02.04
<![CDATA[Abstract This paper aims to find out how slametan Ruwatan experienced a shift, from which Java originally became ruwatan combination of Java and Islam. Ruwatan is one of slametan (salvation) to ask for the salvation that became the Javanese tradition of Kejawen. This Slametan is destined for a family whose number and sex sequence of sons belongs to the sukers, that is, one who must perform ruwatan to ask for salvation. In the present time, Ruwatan has been abandoned by many people. This is related to the increasing number of Javanese people who make the Shari'a of Islam as a guide of life and begin to abandon the teachings other than that. In every implementation, Ruwatan performed by involving the neighbors and closest relatives. Problems arise when one of the Javanese families intends to hold ruwatan in the midst of a society that begins to leave and does not believe in the tradition. To bridge this, families who want to hold Ruwatan combine the show with Islamic activities. The same thing is done by the puppeteer by combining Batara Kala puppet show with the teachings of Islam, even by reading one verse of the Qur'an. The Dalang also gives a different meaning to the character of Batara Kala which is associated with Islamic teachings about the concept of time. This research was conducted in Sumberejo Village, Gedangan District, Malang Regency, East Java. The research method used in this research is participant observation with in-depth interview.]]>
<![CDATA[Tradisi Petik Laut dalam Komodifikasi Pariwisata Sendang Biru ]]>
<![CDATA[Rahayuningtyas, Dyah]]>;
<![CDATA[Siahaya, Thiovilia]]>
<![CDATA[ Studi Budaya Nusantara Vol. 1 No. 2 (2017) ]]>
Publisher : <![CDATA[Studi Budaya Nusantara ]]>
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DOI: 10.21776/ub.sbn.2017.oo1.02.05
<![CDATA[Abstract Indonesia is a country that has a diversity both geographically and culturally. Through the diversity of Indonesia can develop resources in that is quite abundant as a tourist destination. One of the potential to be developed is the coastal area with all the cultures and communities, for example is "Petik Laut" tradition that is only owned by coastal communities. Although the development of tourism based on tradition and cultural values brings other consequences, namely making the tradition a part of tourism commodities. It takes certain strategies for a destination can be calculated as a tourist destination, one of which is to do the commodification, so as to attract tourists. Regardless of the positive or negative impacts, to date tourism is still a mainstay of Indonesia to improve the welfare, especially coastal communities.]]>
<![CDATA["ETAIKEN WEREK": HATI MENURUT ORANG HUWULA ]]>
<![CDATA[Mulait, Meki]]>
<![CDATA[ Studi Budaya Nusantara Vol. 1 No. 2 (2017) ]]>
Publisher : <![CDATA[Studi Budaya Nusantara ]]>
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DOI: 10.21776/ub.sbn.2017.oo1.02.06
<![CDATA[AbstractThe role of the heart is very important in human life. The heart is not only synonymous with feeling but also has a rational intuitive. With careful human life develops in a balanced and meaningful. Thereby heart being one of the central human strength that should be put forward. Forward the heart does not mean ignoring other powers such as seeing, feeling, thinking, and acting up to the soul and spirit in relation to the Supreme Being. Putting forward the 'heart' means "heart is central" (central) in all human activities done with various abilities that exist in him. In this reflection I will show that the heart must be a shaft for all human strength. The location of the heart at the central point can connect the whole reality of human power to enable man to lead to the wisdom of his life. Humans who only rely on the ratio is not necessarily wise or who just rely on feelings are also not necessarily wise. Similarly a diligent man, not necessarily wise. Man is said to be wise when all elements of humanity function in a balanced way. It is the heart that unites all the elements of humanity.]]>
<![CDATA[SUKU MIGANI DAN NILAI-NILAI HIDUP KRISTIANI ]]>
<![CDATA[Sondegau, Kleopas Sondegau]]>
<![CDATA[ Studi Budaya Nusantara Vol. 2 No. 1 (2018) ]]>
Publisher : <![CDATA[Studi Budaya Nusantara ]]>
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DOI: 10.21776/ub.sbn.2018.002.01.05
<![CDATA[Abstract God's salvation mission for mankind has been carried out by Jesus Christ throughout life and work in this world. The Holy Spirit also animates the entire work of God's salvation so that the love of God displayed by Christ is increasingly experienced by human beings in a concrete way. Today the Catholic Church as its Mystical Body takes part in the mission of the Triune God for the salvation of mankind on this earth as well as the salvation of life in the afterlife. Thus, the Church continues to proclaim Christian values to all tribes including the Migani tribe. In the process of preaching the Church is certainly dealing with the context of local culture. This context will affect the pattern of the Church's preaching. Therefore inculturation efforts become very important because the Church realizes that every culture has positive values that deserve appreciation and then become a means of proclaiming Christian values. This paper will show a number of cultural values of the tribe of Migani who have sameness with Christian values in order to enrich each other so that their preaching is contextual.]]>
<![CDATA[FOOD CULTURE ACCULTURATION OF MARTABAK CUISINE ORIGINALLY FROM INDIA TO INDONESIA ]]>
<![CDATA[Rianti, Angelina]]>
<![CDATA[ Studi Budaya Nusantara Vol. 2 No. 1 (2018) ]]>
Publisher : <![CDATA[Studi Budaya Nusantara ]]>
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DOI: 10.21776/ub.sbn.2018.002.01.06
<![CDATA[Abstract Martabak is a popular street food snack that is easy and widely found in the countries of India, Indonesia, Saudi Arabia, and Malaysia. Martabak was first introduced in India, precisely in the region of Kerala. Martabak is an appetizer, side dish or some kind of snack. Indian traders and people who migrate to other countries bring and introduce martabak and become as a process of acculturation of food culture. Martabak itself introduced from India as a dish of stuffed fried bread with topping like meat and vegetables with main ingredient of eggs. In Indonesia, the culture of martabak food is adjusted and modified to form a new sweet martabak textured like pancake that has a thicker texture than savoury martabak. In Saudi Arabia, martabak is also known as two types which are sweet and savoury and often referred as "mutabbaq", while in Malaysia, sweet type of martabak known as "apam balik".]]>
