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<![CDATA[Representasi makna kesendirian pada lirik lagu “Ruang Sendiri” karya Tulus ]]>
<![CDATA[Ghea Pradita Ratunis]]>
<![CDATA[ Jurnal Penelitian Humaniora Vol 25, No 2 (2020) ]]>
Publisher : <![CDATA[LPPM UNY ]]>
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DOI: 10.21831/hum.v25i2.37830
<![CDATA[Artikel ini mengkaji makna kesendirian pada lirik lagu “Ruang Sendiri” karya Tulus melalui analisis semiotika Roland Barthes. Adapun makna yang diungkapkan adalah makna denotasi, konotasi, dan mitos. Dalam kajian ini digunakan teori semiotika Roland Barthes untuk menjelaskan denotasi, konotasi, dan mitos dari makna “kesendirian” yang terkandung dalam lirik lagu tersebut. Metode penelitian yang digunakan adalah metode kualitatif interpretif atau cara berpikir induktif, yaitu cara berpikir dari khusus ke umum. Teknik pengumpulan data yang digunakan adalah studi dokumen, yaitu penelusuran dan perolehan dari berbagai sumber yang terdapat data yang diperlukan. Hasil kajian semiotika terhadap lirik lagu “Ruang Sendiri” sebagai berikut. Makna denotasi dari lirik lagu “Ruang Sendiri” adalah keinginan penulis lagu merasakan rasanya sendiri, bebas, dan tanpa kekasih bersamanya. Konotasinya penulis merasa adanya rasa bosan terhadap pasangannya, tidak tahu lagi bagaimana perasaannya kepada pasangannya. Makna mitosnya, pencipta lagu ingin menyampaikan bahwa kesendirian, waktu untuk melakukan hal sendiri, tidak selalu denganpasangannya merupakan hal yang dibutuhkan oleh setiap orang yang sedang menjalin hubungan percintaan.Kata kunci: makna, semiotika lirik, lagu]]>
<![CDATA[KESADARAN TOLERANSI ANTAR-UMAT BERAGAMA DI KALANGAN MAHASISWA UNIVERSITAS ISLAM MALANG BERDASARKAN PANCASILA ]]>
<![CDATA[Aprilia Dwi Rasdiyanti]]>
<![CDATA[ Jurnal Penelitian Humaniora Vol 24, No 2 (2019) ]]>
Publisher : <![CDATA[LPPM UNY ]]>
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DOI: 10.21831/hum.v24i2.29565
<![CDATA[The technological era has developed many conveniences in social communication, digital economy, and national information. The ease between individuals to exchange information also has a negative. The limits of freedom released make unity is divided. The diversity of religions, ethnicities and races in Indonesia is a national heritage that must be maintained by all young people, including students in college. Pancasila education is one way to create nationalism and ownership of the state in the life of the nation and state. The problem raised in this article is how much awareness among religious people between students and how solutions to strengthen inter-religious awareness among students in college. In this study, primary data were obtained from a questionnaire. The questionnaire used was a questionnaire that was open in nature. From the research, the results show that almost all respondenn understand and aware of about inter-religious groups in Indonesia]]>
<![CDATA[Kode Roland Barthes dalam Cerpen “Tak Ada yang Gila di Kota Ini†]]>
<![CDATA[Latifah, Hani]]>
<![CDATA[ Jurnal Penelitian Humaniora Vol 26, No 1 (2021) ]]>
Publisher : <![CDATA[LPPM UNY ]]>
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<![CDATA[Karya-karya sastra yang ada memiliki tanda/simbol yang perlu dipecahkan bagaimana penggunaan dan makna di dalamnya. Kebutuhan akan telaah tanda ini dapat diselesaikan dengan model semiotika. Salah satu teori yang dapat digunakan adalah milik Barthes mengenai sistem kode. Sistem kode tersebut antara lain kode aksi, kode teka-teki, kode budaya, kode konotatif, dan kode simbolik. Artikel ini akan menelaah kode-kode yang terdapat dalam cerpen Tak Ada yang Gila di Kota Ini karya Eka Kurniawan dengan semiotika Roland Barthes. Tujuannya adalah mendeskripsikan penggunaan dan makna sistem kode aksi, kode teka-teki, kode budaya, kode konotatif yang terdapat dalam cerpen Tak Ada yang Gila di Kota Ini. Artikel ini menggunakan metode penelitian deskriptif kualitatif. Teknik untuk memperoleh data dalam artikel ini adalah teknik baca dan catat. Dalam analisis kali ini ditemukan kata, frasa, klausa, atau kalimat yang menujukkan kelima kode Roland Barthes. Hasil analisis menunjukkan pesan yang hendak disampaikan penulis melalui simbol-simbol yang dipaparkan.]]>
<![CDATA[Analisis gaya bahasa dalam lirik lagu “Bertaut” Nadin Amizah: Kajian stilistika ]]>
<![CDATA[Ambarul Mahasiswa Setiawati]]>;
<![CDATA[Dara Mela Ayu]]>;
<![CDATA[Sinta Wulandari]]>;
<![CDATA[Vita Agustiawati Putri]]>
<![CDATA[ Jurnal Penelitian Humaniora Vol 26, No 1 (2021) ]]>
Publisher : <![CDATA[LPPM UNY ]]>
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DOI: 10.21831/hum.v26i1.41373
<![CDATA[Penelitian ini membahas mengenai penggunaan gaya bahasa dan makna yang terdapat pada lirik di salah satu lagu Nadin Amizah yang berjudul “Bertaut" yang dirilis pada tahun 2020. Peneliti menggunakan pendekatan secara kualitatif dengan hasil diskusi berupa penjelasan deskriptif. Peneliti memilih lagu tersebut sebagai bahan penelitian karena gaya kebahasaan yang unik serta belum adanya penelitian sebelumnya yang menggunakan lagu “Bertaut” sebagai objek penelitiannya. Data dari penelitian ini diperoleh dari lirik lagu yang terdapat pada lagu “Bertaut” dengan berpaku pada teori Keraf (2006) mengenai gaya bahasa berdasarkan langsung tidaknya makna. Peneliti menemukan beberapa jenis majas berdasarkan pengkategoriannya dalam majas retoris dan majas kiasan. Penelitian ini menggunakan teknik baca-catat dengan membaca keseluruhan lirik dari lagu tersebut dan kemudian dilanjutkan dengan mencatat semua hasil analisis yang berupa majas yang ditemukan dalam lirik lagu tersebut. Hasil penelitian menunjukkan bahwa jenis majas retoris lebih banyak muncul dibandingkan majas kiasan.Kata kunci : Gaya bahasa, lirik lagu, stilistika]]>
<![CDATA[Proses kuratorial sebagai transfer pengetahuan seni rupa: Studi kasus pada pameran seni rupa “Kayon” ]]>
<![CDATA[Angga Sukma Permana]]>
<![CDATA[ Jurnal Penelitian Humaniora Vol 26, No 1 (2021) ]]>
Publisher : <![CDATA[LPPM UNY ]]>
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DOI: 10.21831/hum.v26i1.40152
<![CDATA[Pameran seni rupa menggunakan berbagai macam metode. Metode yang digunakan dalam pameran seni rupa Kulon Progo Annual Exibhition tahun 2020 mengadaptasi metode pendidikan Ki Hadjar Dewantara. Metode ini menyesuaikan dengan situasi dan kondisi komunitas seni rupa di Kabupaten Kulon Progo di masa pandemi. Dengan metode ini proses transfer pengetahuan dapat berlangsung di antara anggota komunitas seni rupa di Kulon Progo dengan memberikan peluang terjadinya komunikasi di antara seniman yang memiliki pengalaman dan pengetahuan tertentu kepada para seniman yang sedang belajar. Proses kuratorial menggunakan konsep momong-among-ngemong, dimana transfer pengetahuan berlangsung secara informal dan intensif dalam sebuah konuitas. Kata kunci: metode pendidikan, Ki Hajar Dewantara, momong-among-ngemong, pandemi, proses kuratorial, pameran seni rupa, kayon]]>
<![CDATA[Feminisme Dalam hubungan Psikoanalisis Julia Kristeva ]]>
<![CDATA[Firdausiyah, Umi Wasilatul]]>
<![CDATA[ Jurnal Penelitian Humaniora Vol 26, No 1 (2021) ]]>
Publisher : <![CDATA[LPPM UNY ]]>
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<![CDATA[Events relating to womanhood are never separated from their relationship with men. This paper aims to read Julia Kristeva's thoughts in seeing the intersection of her thoughts between feminism and her psychoanalysis, assisted by Library Research research and using the historical descriptive-analytical type method, as a bridge to explain Kristeva's thinking about feminism. The result of this research is the relationship between Julia Kristeva's feminism and her psychoanalytic role, making feminism a symbol or marker, and discussion of women's advocacy and struggle for patriarchal culture. In addition, according to him, feminism theory also shows the existence of humiliation which is the instability of the subject. As an international philosopher and intellectual, Kristeva rejects herself as feminism, it's just that Kristeva argues that women need to find a list of alternative psychics outside of patriarchal rules if they are to discover their own truths that can be found in semiotic motility.Keywords: Feminism, Julia Kristeva, Women, Gender, Psychoanalysis]]>
<![CDATA[PENDIDIKAN AKIDAH MENURUT PAHAM AHLUSUNAH WAL JAMAAH ]]>
<![CDATA[HS Prodjodijoro]]>
<![CDATA[ Jurnal Penelitian Humaniora Vol 1, No 6: 2001 ]]>
Publisher : <![CDATA[LPPM UNY ]]>
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DOI: 10.21831/hum.v1i6.5387
<![CDATA[Abstract This study was an educational research with a library research model, focusing on the belief education according to the concept of Ahlus Sunah Wal Jamaah. This writing observed accurately the meaning of Ahlus Sunah Wal Jamaah, disagreement among Moeslims resulting from political factors, rules (fiqih) and belief, and the historical recitation on the belief of Ahlus Sunah Wal Jamaah started by the disagreement between Al Imam Al Bashary (as a teacher) and Washil bin Atho’ (as a student) concerning with a Moeslim conducting a big sinful deed, whether he/she is a Moeslim or infidel(unbeliever). This argument based on Al-Quran and Al-Hadist was called Ahlus Sunah Wal Jamaah, while the other was not belong to that concept. This discussion come to Imam Al Asyari (student) debated with his teacher Al Juba’I regarding to “ Shalah and Ashlah” from the thought of Al-Asy’ari and the followers. This was the concept called the belief of Ahlus Sunah Wal Jamaah. The the term experience the broadening of meaning, the method development and the topic of discussion, the way of using argumentation, related to its followers. Keywords: belief education Ahlus Sunah Wal Jamaah]]>
<![CDATA[DINAMIKA PONDOK PESANTREN GONTOR DALAM MODERNISASI ]]>
<![CDATA[Saeful Rahmat]]>
<![CDATA[ Jurnal Penelitian Humaniora Vol 7, No 2: Oktober 2002 ]]>
Publisher : <![CDATA[LPPM UNY ]]>
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DOI: 10.21831/hum.v7i2.5469
<![CDATA[Abstract We believe that education is a pivotal means of empowering man resources if it is constructed systematically in conjuction with our culture in which consists of elements such as approach, stategy and technique. Pondok pesantren (ponpes) is a traditional education institution which is still admitted by the people and the latter believe that ponpes is able to become an alternative education in modern era which has stigmatic feature of moral decadency. However ponpes continue revitalizing its educational system by time goes such as it is done by Pondok Modern Gontor (PMG). It rises some critical questions that are: (1)what factors do support its success, (2) howdoes it construct its educational system, (3)how does it have relationship with the society, and (4)how success does it reach? I use a new historical method so as to handle historic events not only narrative-descriptively,but also seeks the meaning of them critically. That is why I use multiple-dimension approaches, that is study historic events from multiple point of views by using some method of social sciences. Meanwhile in analyzing data I do with the stages of critical history method namely heuristic, critic resources, interpretation and report.PMG originate from traditional educational system by adding secular subjects in its curriculum. The triumvirate founders of PMG were influenced by M, Abduh’s ideas so that they did teach tasawuf subjects in their modern ponpes. Moreover thay did not teach kitab kuning, trade mark of traditional educational system; although they ordered their students of the last stage to submit the report about the study of kitab kuning. However the existence of PMG is stilladmitted by the Muslim because it has continuities of history, of ideology and of genealogy. The form of pondok continues historically a traditional education institution. Genealogically the triumvirate founders of PMG were still a clerical family of Tegalsari who established ponpes in 1742 and they also continued the ideology school of ahl al-sunnah wa al-jamaah. Keywords:education,traditional, and continue]]>
<![CDATA[PERLAWANAN NAHDLATUL ULAMA (NU) TERHADAP PEMERINTAHAN ORDE BARU MELALUI WACANA POLITIK ]]>
<![CDATA[Arif Rohman]]>
<![CDATA[ Jurnal Penelitian Humaniora Vol 9, No 2: Oktober 2004 ]]>
Publisher : <![CDATA[LPPM UNY ]]>
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DOI: 10.21831/hum.v9i2.6092
<![CDATA[Abstract This study intends to describe the process of Nahdatul Ulama (NU) critical faction resistance against hegemony by new Order nation through political discourse. Some data can be collected through in-depth interview and through document study. Theinterview was done toward six people elite of NU, while the document study originated from the clipping from Java Post scripts, and there NU magazines; Aula, Pesantren and Bangkit. Eventually some data especially based on the further interview result is processed by qualitative analysis and it be collected through document study si processed by contend analysis. The final inference obtained is, that during the period of one decade before upcoming president Soeharto falling, have become the conflict relation between NU critical faction against New Order nation through the political discourse. So, the correlation between both is in more antagonist striped, among other things assigned by the appearance of NU critical faction against New Order nation. That is that resistanceof political discourse directing of the from of ‘counter-hegemony’ from on part against ‘hegemony’ from the others. Keywords: Nahdatul Ulama, new order, conflict, and political discourse]]>
<![CDATA[EFEK HANCURNYA DAUN Acasia TERHADAP PERTUMBUHAN KACANG TANAH*) ]]>
<![CDATA[Djukri Djukri]]>
<![CDATA[ Jurnal Penelitian Humaniora Vol 2, No 2 (1997): 1997 ]]>
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DOI: 10.21831/hum.v2i2.7312
<![CDATA[Abstrak Penelitian ini bertujuan untuk mengetahui respon pertumbuhan vegetative tanaman kacang tanah (Arachis hypogaea) terhadap pemberian hancuran daun berbagai jenis Acasia.Populasi penelitian ini adalah tanaman kacang tanah dan sampel yang digunakan tanaman kacang tanah varietas gajah sebanyak 25 batang. Bahan perlakuannya berupa hancuran seresah daun tiga jenis Acasia yang diberikan sejak biji mulai dikecambahkan. Perlakuan terdiri dari lima taraf, yakni tanpa hancuran seresah daun Acasia, 25 gr/pot, 50 g/pot, 75 g/pot dan 100g/pot, masing-masing dengan empat ulangan. Parameter yang diamati meliputi kecepatan proses perkecambahan, tinggi, berat basah, dan berat kering, pada akhir fase pertumbuhan vegetative.Hasil penelitian menunjukan bahwa baik hancuran seresah daun Acasia mangium, Acasia auriculiformis,maupun Acasia oraria pada kadar hancuran 75% gr/pot dan 100g/pot sama-sama menghambat kecepatan proses perkecambahan. Terhadap berat kering, hancuran seresah daun Acasia mangium dengan kadar 25 gr/pot sampai 100gr/pot tidak menghambat, bahkan menunjukan gejala penyuburan, sementara hancuran seresah daun Acasia auriculifomis dan Acasia oraria 75gr/pot dan 10o g/pot menunjukan adanya penghambatan.]]>
