Pustaka : Jurnal Ilmu-Ilmu Budaya
Pustaka: Jurnal Ilmu-Ilmu Budaya, merupakan jurnal yang memuat artikel hasil penelitian serta kajian ilmiah di bidang sastra, Bahasa, dan Budaya. Terbit dua kali dalam setahun, pada bulan Februari dan Agustus. Jurnal ini bertujuan menjadi wadah bagi para peneliti, dosen, mahasiswa dan para praktisi di bidang Sastra, Bahasa, dan Budaya untuk mempublikasikan karya ilmiahnya secara luas
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186 Documents
<![CDATA[Dekonstruksi Bomoh Dalam Ritual Bedekeh Suku Akit Di Rupat Bengkalis Provinsi Riau ]]>
<![CDATA[Suroyo .]]>;
<![CDATA[Fatmahwati A]]>
<![CDATA[ Journal Social and Humaniora Vol 21 No 1 (2021) ]]>
Publisher : <![CDATA[Udayana University Press bekerjasama dengan Fakultas Ilmu Budaya Universitas Udayana ]]>
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DOI: 10.24843/PJIIB.2021.v21.i01.p08
<![CDATA[Bedekeh is medical traditional treatment that is from the ancient treatment of ancestor that has been done by Akit People when they need treatment such as seek and seen the desease or illness from the body of someone. This ritual is contained mystics which they believe if there is relation with the curing that is helped by the spirit of ancestor Akit that is based of Akit people’s faith. Both Batin and Bomoh have a big role of Akit Tribes life cycles. The role of Batin in Akit Tribe is important because they not only keep the tradition culture of Akit exist, but also lead the Bedekeh ritual (as Bomoh Besar). Nowadays, exsistent of Batin is not used by or important because Batin himself has been replaced by the Village Head of Hutan Panjang (Kepala Desa) that is not nesessary from Akit People. When there was Undang-Undang Desa (Village Laws), Batin had two roles, Kepala Desa (Village Head) and the leader of Bedekeh Ritual. In Akit People, Batin and Bomoh have certain social roles and cultural system of Akit. The Profession of Bomoh politically authoritative discourse of power. The Position of Bomoh attract the variety of interests as the legitimacy of power. That posistion is used to gain the position, respect, and power. Discourse of power or knowledge is Foucault’s Theory, about correlation between Discourse, power, and knowledge to become the aspect in power of Batin and Bomoh for Bedekeh ritual for Akit People.]]>
<![CDATA[Beda Bahasa dan Berbahasa : Kajian Kepustakaan ]]>
<![CDATA[Made Henra Dwikarmawan Sudipa]]>
<![CDATA[ Journal Social and Humaniora Vol 20 No 2 (2020) ]]>
Publisher : <![CDATA[Udayana University Press bekerjasama dengan Fakultas Ilmu Budaya Universitas Udayana ]]>
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DOI: 10.24843/PJIIB.2020.v20.i02.p02
<![CDATA[‘Anda bisa bahasa Jepang? Atau apakah Anda bisa berbahasa Jepang? demikian sering kita dengar dalam percakapan sehari-hari yang nampaknya tidak menimbulkan salah pengertian. Tentu bahasa dan berbahasa, secara linguistik memiliki uraian dan telaah berbeda. Tujuan artikel ini adalah ingin mendiskusikan perbedaan antara bahasa dan berbahasa berdasarkan tinjauan dari beberapa sumber-pustaka. Dalam bahasa Jepang Pengetahuan Bahasa terdiri atas : oninron ‘fonologi’, keitarion ‘morfologi’, tougoron ‘sintaksis’ dan imiron ‘semantik’. Keterampilan berbahasa ada empat yakni : choukai ‘menyimak’, kaiwa ‘berbicara’, dokkai ‘membaca’ dan hyouki ’menulis’. Baik pengetahuan maupun keterampilan ini saling melengkapi untuk mewujudkan fungsi bahasa bagi kemartabatan umat manusia. Tanpa pengetahuan dan keterampilan berbahasa yang menaati kaidah, keselarasan komunikasi manusia pasti terganggu.]]>
<![CDATA[Ritual Pethik Pari sebagai Pembentukan Ulang Individualitas Petani : Studi tentang Budaya Pethik Pari di Desa Dukuh Dempok, Wuluhan, Kabupaten Jember ]]>
<![CDATA[Fitrotin Nisa]]>;
<![CDATA[Sofia Nabilla Bayani]]>;
<![CDATA[Adellisa Wardani]]>;
<![CDATA[Dinda Clarita Salsadillah]]>
<![CDATA[ Journal Social and Humaniora Vol 21 No 1 (2021) ]]>
Publisher : <![CDATA[Udayana University Press bekerjasama dengan Fakultas Ilmu Budaya Universitas Udayana ]]>
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DOI: 10.24843/PJIIB.2021.v21.i01.p04
<![CDATA[The Pethik Pari tradition is a tradition of the Javanese farming community. This tradition is in the form of a series of selamatan ritual performed as a form of gratitude of the farmers to God Almighty for abundant sustenance through good harvests. The Pethik Pari ritual used to be carried out by Dukuh Dempok Village farmers individually in their homes by simply carrying out a simple slametan. But now, the ritual procession is changing and carried out jointly by farmers in the fields by carrying out slametan, Wayang’s performances, and fishing together in the rice fields. With the change in the implementation of the ritual procession, making the Pethik Pari ritual a re-establishment of the individuality of peasants in Dukuh Dempok Village. The ritual tradition of Pethik Pari itself, is also a symbol of the Javanese peasant community that there is a belief in the existence of Dewi Sri as a goddess of prosperity. This research uses descriptive qualitative method with a case study approach. Data was collected through in-depth interviews with informants from the head of the farmers' groups and Dukuh Dempok Village farmers. The focus of this study was to determine the re-establishment of the individuality of farmers in Dukuh Dempok village, Wuluhan, Jember, East Java.]]>
<![CDATA[Gianyar dalam Perspektif Arkeologi ]]>
<![CDATA[I Ketut Setiawan]]>
<![CDATA[ Journal Social and Humaniora Vol 20 No 2 (2020) ]]>
Publisher : <![CDATA[Udayana University Press bekerjasama dengan Fakultas Ilmu Budaya Universitas Udayana ]]>
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DOI: 10.24843/PJIIB.2020.v20.i02.p06
<![CDATA[Gianyar mempunyai potensi yang besar dalam bidang kepurbakalaan, yang ditemukan tersebar di seluruh pelosok desa. Di antara kepurbakalaan itu, ada yang terdapat di kaki perbukitan, di tepi pantai, di tengah persawahan atau ladang, di tengah pemukiman, bahkan ada yang terletak di tengah hutan atau tempat yang sangat terpencil. Semuanya masih berada di tempat aslinya, ketika dahulu dibangun secara gotong-royong. Di daerah ini terdapat ratusan situs arkeologi yang merupakan tinggalan purbakala yang masih berfungsi dalam kehidupan keagamaan penduduk setempat. Tinggalan purbakala menggambarkan hubungan yang harmonis antara manusia dengan lingkungannya. Hal tersebut mencerminkan adanya suatu kesanggupan dan kemampuan, bahkan mungkin suatu keunggulan leluhur dalam kontak-kontak sosial budaya dengan pihak luar.]]>
<![CDATA[Front Matter Pustaka Vol. 21 No. 2. 2021 ]]>
<![CDATA[Editorial Team Pustaka]]>
<![CDATA[ Journal Social and Humaniora Vol 21 No 2 (2021) ]]>
Publisher : <![CDATA[Udayana University Press bekerjasama dengan Fakultas Ilmu Budaya Universitas Udayana ]]>
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<![CDATA[Silakramaning “Aguron-Guron” Dalam Teks Cerita Bhagawan Dhomya-Adiparwa ]]>
<![CDATA[I Nyoman Duana Sutika]]>
<![CDATA[ Journal Social and Humaniora Vol 21 No 2 (2021) ]]>
Publisher : <![CDATA[Udayana University Press bekerjasama dengan Fakultas Ilmu Budaya Universitas Udayana ]]>
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DOI: 10.24843/PJIIB.2021.v21.i02.p02
<![CDATA[Silakramaning aguron-guron merupakan bentuk ketaatan, keikhlasan pengabdian sisya/murid terhadap guruyang harus dibuktikan melalui kesungguhan dan keseriusan untuk mengabdi dan mendedikasikan dirinya secara totalterhadap gurunya. Pengabdian tersebut ditunjukkan dengan loyalitas kerja tanpa mengenal lelah untuk kepentingangurunya. Dengan begitu sisya/murid akan diakui, dihargai dan nantinya akan diberikan tuntunan serta penghargaanberupa ilmu pengetahuan dan mantera-mantera yang berguna bagi murid tersebut. Seorang sisya/murid wajib tundukkepada perintah guru (guru susrusa), dan dirinya dianggap berhasil apabila ia mampu melayani dan melakukan halterbaik yang diperintahkan gurunya. Demikian yang dilakukan oleh seorang sisya/murid Arunika, Utamanyu, Weda danUtangka di dalam cerita Dhomya-Adiparwa ini. Sebagai sisya/murid masing-masing mampu melakukan pekerjaansesuai yang diinginkan oleh gurunya.]]>
<![CDATA[Pengelolaan Yayasan Albanna sebagai Lembaga Pendidikan Islam di Denpasar Selatan 2007-2019 ]]>
<![CDATA[Deanita Salsabila]]>
<![CDATA[ Journal Social and Humaniora Vol 21 No 2 (2021) ]]>
Publisher : <![CDATA[Udayana University Press bekerjasama dengan Fakultas Ilmu Budaya Universitas Udayana ]]>
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DOI: 10.24843/PJIIB.2021.v21.i02.p07
<![CDATA[This research study discusses the Management of the Albanna Foundation for Islamic Education Institutions in South Denpasar 2007-2019. The purpose of this study is to find out the background of the formation of the Albanna Foundation, how the Albanna Foundation management system is and what challenges are faced by the Albanna Foundation managers. The research methodology used by the author is the social history of education. The theory used in the research by the author is called historical theory such as historical understanding and structural functional theory. The results of this study explain that the formation of the Albanna School started from the idea to pioneer an Islamic School from the Albanna builder and administrator founded by Saifuzzuhri. The Albanna Foundation is an Islamic school that has a religious character and has a global perspective in the concept of Islamic education that provides support for school efforts to advance themselves and implement a management system and infrastructure in Albanna. The challenges in managing the Albanna Foundation he faced with reference to technology and human resources.]]>
<![CDATA[Dinamika Pemajemukan Dengan Morfem Unik Dalam Bahasa Bali ]]>
<![CDATA[Ni Made Sri Ramayanti]]>
<![CDATA[ Journal Social and Humaniora Vol 21 No 2 (2021) ]]>
Publisher : <![CDATA[Udayana University Press bekerjasama dengan Fakultas Ilmu Budaya Universitas Udayana ]]>
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DOI: 10.24843/PJIIB.2021.v21.i02.p03
<![CDATA[Pembentukan kata terdiri atas afiksasi, perulangan, dan pemajemukan. Pemajemukan merupakan proses pembentukan kata melalui proses morfologis yang melibatkan morfem-morfem sebagai unsur penyusunnya. Jenis-jenis morfem yang terlibat dapat berupa morfem bebas, morfem pangkal, dan morfem unik. Dalam penelitian ini, yang menjadi titik fokus kajian adalah pemajemukan dengan morfem unik yang mengalami dinamika (mengalami perubahan dari segi unsur–unsur penyusunnya). Teori yang diterapkan dalam penelitian ini adalah teori morfologi generatif yang dimodifikasi oleh Dardjowidjojo dari teori yang diungkapkan oleh Scalise. Data penelitian adalah gabungan kata yang mengalami proses pemajemukan. Data dikumpulkan dari karya sastra modern dan hasil penelitian terdahulu mengenai pemajemukan. Data dikumpulkan dengan metode simak bebas libat cakap, yang diikuti dengan teknik catat sebagai teknik lanjutan. Analisis data dilakukan dengan metode agih yang dikembangkan dengan teknik bagi unsur langsung sebagai teknik dasar. Teknik lesap, teknik ganti, dan teknik ulang merupakan teknik lanjutan. Hasil analisis data disajikan dengan menggunakan metode informal. Hasil penelitian menunjukkan bahwa pemajemukan dengan morfem unik dalam bahasa Bali dewasa ini senantiasa mengalami dinamika. Kecenderungannya mengarah pada berubahnya morfem unik menjadi morfem bebas. Seperti misalnya morfem unik dedet, kini telah menjadi morfem bebas. Karena telah bisa berdiri sendiri dalam satuan kalimat]]>
<![CDATA[Psychological Analysis of Emily Grierson in Short Story A Rose for Emily by William Faulkner ]]>
<![CDATA[Gaby Kumala Dewi Santoso]]>;
<![CDATA[Ida Bagus Putra Yadnya]]>;
<![CDATA[Ni Ketut Alit Ida Setianingsih]]>
<![CDATA[ Journal Social and Humaniora Vol 21 No 2 (2021) ]]>
Publisher : <![CDATA[Udayana University Press bekerjasama dengan Fakultas Ilmu Budaya Universitas Udayana ]]>
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DOI: 10.24843/PJIIB.2021.v21.i02.p08
<![CDATA[Literature is something that always accompanied our life, they may be fiction or non-fiction. However, both have the same intrinsic and extrinsic elements. One of the intrinsic elements is character. The characters in a story are an intriguing thing, each characters have different personality. The personality created by internal and external factors that influence the psychological condition of the character. This study entitled Psychological Analysis of Emily Grierson in Short Story A Rose for Emily by William Faulkner, mainly discuss about Emily psychological condition. Specifically, on her living environment’s influence on her psychology also her psychological reason in killing and keeping her lover and/or husband. This study used a descriptive qualitative method in analyzing the collected data. The theory used is theories of personality from Feist & Feist (2008), specifically Karen Horney’s psychoanalytic social theory. There is also historical background theory used to determines the living environment’s influence. The result of this study is Emily living environment greatly influence her psychological condition, especially due to her identity as a fallen aristocratic lady and her family’s lack of man to protect her. As for her reason for killing and keeping her lover and/or husband, it is because of her fear being alone and needing other people in her live that she approaches him and end in her feeling that he is hers. Thus, him leaving her, end in the tragedy of him losing his life and being keep as a means to satisfy her possessive desire.]]>
<![CDATA[Kehidupan Sosial Migran Madura di Desa Kintamani Tahun 1982-2018 ]]>
<![CDATA[Risa Yuliandri]]>
<![CDATA[ Journal Social and Humaniora Vol 21 No 2 (2021) ]]>
Publisher : <![CDATA[Udayana University Press bekerjasama dengan Fakultas Ilmu Budaya Universitas Udayana ]]>
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DOI: 10.24843/PJIIB.2021.v21.i02.p05
<![CDATA[This study examines the Madurese community. The aim is to then find out the driving and pulling factors of Madurese migrating to Kintamani, knowing the sectors that Madurese are involved in, and the implications of Madurese migrants for the local community. The study uses historical methodology such as historical explanations. The result of this research is that the beginning of the migration of Madurese people, only a few Madurese immigrants who were in Kintamani, gradually as time went on the Madurese grew. Then Madurese can be accepted in Kintamani due to a factor when Madurese, who only a few come to Kintamani, participate in fighting for the village to give prizes in the form of land as usufructuary rights to Madurese and are only subject to funds according to the area obtained per family. Madurese people work in the field of business in general as traders and over time the Madurese community in Kintamani has grown and those who have succeeded already have permanent houses in Kintamani village.]]>
