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<![CDATA[REPRESENTASI BUDAYA VISUAL KARYA SENI RUPA KONTEMPORER PUTU SUTAWIJAYA, 1998 - 2010 ]]>
<![CDATA[Muhammad Wasith Albar]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol. 12 No. 2 (2017): Jurnal Lensa Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v12i2.3053
<![CDATA[This paper is a study of the representation of multiculturalism and globalization in seven contemporary art works of Putu Sutawijaya between 1998 an d0201 as a creative journey and process of the contemporary artist through his visual cultural ideas from his exhibition at the National Galery in Jakarta (Legacy of Sagacity, 20—30 November 2008) and one sculpture (Merasa Bebas) in the Art Apreciation Park in the Faculty of Culture at Universitas Indonesia in Depok (2010). Through preliminary study visual culture of the seven contemporary works which are diverse and dynamics can be discovered that Putu Sutawijay always maintain a consistent concept and full authority in his creative process where “Idea is Form” in passing his message. This paper is expected will be able to recognize various multicutural interpretation and globalization through the seven contemporary art works by Putu Sutawijaya as an artis who resides in two cultural regions—Bali and Yogyakart, as ide of his participation in residency programs in Switzerland and Malaysia.]]>
<![CDATA[KERAJAAN BONE DALAM LINTASAN SEJARAH SULAWESI SELATAN (SEBUAH PERGOLAKAN POLITIK DAN KEKUASAAN DALAM MENCARI, MENEMUKAN, MENEGAKKAN DAN MEMPERTAHANKAN NILAI-NILAI ENTITAS BUDAYA BUGIS) ]]>
<![CDATA[Anzar Abdullah]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol. 12 No. 2 (2017): Jurnal Lensa Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v12i2.3047
<![CDATA[This paer is aimed to describe how Bone as kingdom plays an important role in the context of political strength and power in South Sulawesi, at least during the period of 13 th century AD. Bone as a great kingdom, able to exist until well into the twentieth century. Althought the first half of the century, Bone as a political strength and practical power ends, because it has been controlled by the Dutch in 1905. The kingdom of Bone for more than four centuries appeared holding a hegemonic of power in South Sulawesi after the Bongaya Agreement in 1669. Since also, Bone is the heaviest rival of Dutch colonial to give its political influence in South Sulawesi. In analyzing the history Bone, the study was done by using historical methods through four stages; heuristic, criticism, in terpretation, and historiografhy. The results of study showed that Bone as one of the greatest kingdom in South Sulawesi has defeated the kingdom of Gowa and substituting its position as leader and holder of political hegemony in South Sulawesi and the eastern part of the archipelago post Bongaya Agreement in 1669-1905.]]>
<![CDATA[PERKEMBANGAN ISLAM DI INDONESIA MASA KEMERDEKAAN (SUATU KAJIAN HISTORIS) ]]>
<![CDATA[Abd. Rasyid Rahman]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol. 12 No. 2 (2017): Jurnal Lensa Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v12i2.3054
<![CDATA[The process of Islamization in Indonesia was peaceful, conducted by Islamic preachers who happened to be traders. Those trading activities were supporting elements in the Islamization process. The development of Islam in Indonesia in the independence era especially in the Old Order era (under the Constitution of 1945, of Republic of the United States of Indonesia, and of the Provisional Constitution of 1950) was in the stage of actualization of religious teachings as the foundation in state-building. In the New Order era the development of Islam was marked by therenewal of the teaching of Islam. In the Reformasi period, teh development of Islam was marked by the growing calls for the implementation of Islamic law.]]>
<![CDATA[BERTAHAN DI TENGAH KRISIS: PENDIRIAN UNIVERSITAS MUSLIM INDONESIA (UMI) MAKASSAR, 1945-1965 ]]>
<![CDATA[Anna Asriani Muchlis]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol. 12 No. 2 (2017): Jurnal Lensa Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v12i2.3048
<![CDATA[The idea to establish an Islamic university in Makassar came from Prof. Huzairin, a prominent Islamic intelectual in Jakarta and one of the leaders of Universitas Islam Djakarta (UID). The idea was followed by Naziruddin Rahmat who was a staff of the Ministry of Religion who was assigned to Makassar by establishing Universitas Muslim Indonesia (UMI). With the support of South Sulawesi community leaders in Makassar the process which started in 1952 finally led to the establishment of UMI on June 23rd 1954. The following year the Waqaf Foundation of UMI was established. However, Mochtar Lintang who was entrusted to become the first President of UMI could not finish his tenure due to his involvement in the PRRI/ Permesta rebelion. This period constituted UMI’s first crisis. The second president, Abdurrahman Shihab, faced challenges from students when he tried to reorganize departments within the university and merged them with similardepartments in the National Islamic Religious Institute (IAIN). This was UMI’s second crisis. Despite all these challenges, UMI could thrive and develop beyond past difficulties.]]>
<![CDATA[DIBENTUKNYA NEGARA KOLONIAL DI SULAWESI BAGIAN SELATAN DI ABAD KE-19 ]]>
<![CDATA[Dias Pradadimara]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol. 12 No. 2 (2017): Jurnal Lensa Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v12i2.3050
<![CDATA[This contribution is an attempt to look at events which constituted as the early founding of the colonial state in southern Sulawesi in the 19th century, especially after 1824. These events were parts of a long historical process where the colonial state was formed and at the same time resisted by local power holders. The main tools in administrative reorganization and colonial control in 1824 were the Nieuw Organisatie and the renewed Bungaya Treaty. After 1850, rapid trade growththrough Makassar, the conquest of Bone, and reorganization of the judicial system all contributed to the stabilization of the new colonial state.]]>
<![CDATA[MENENGOK PRIMADONA DAGANG PELABUHAN KUPANG, 1850-1870 ]]>
<![CDATA[Fadliani Sahaka]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol. 12 No. 2 (2017): Jurnal Lensa Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v12i2.3051
<![CDATA[Trade through the port of Kupang grew significantly after the port opened by the colonial government to be an international port at the beginning of the 19th century. The port served as a collecting center for smaller surrounding ports as well as for its hinterland. From the port of Kupang all export and import commodities could be traded. Between 1850-1870 the overall value of export and import fluctuated. The fluctuation was due to the fluctuating values of some the main commodities such as cloth, firearms, liquer and others. This paper also conclude that trade in the port of Kupang was dominated by Dutch-flag ships. In each period 90% of export and import values were carried by ships with Dutch flags while the remaining 10% with British and other ships.]]>
<![CDATA[TRANSFORMASI TEATER TRADISIONAL KONDO BULENG DAN KONTINUITAS ELEMEN BAHARI ]]>
<![CDATA[Alief Nur Situdju M. N. Nadjamuddin]]>;
<![CDATA[Sahriana Syamsiah]]>;
<![CDATA[Isna Tahir]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol. 12 No. 2 (2017): Jurnal Lensa Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v12i2.3107
<![CDATA[Makalah ini menggambarkan transformasi teater tradisional Kondo Buleng dari wilayah penutur bahasa Makassar sejak awal abad ke-20 hingga sekarang. Transformasi yang diamati meliputi struktur, bentuk, musik dan lagu pengiring hingga simbolisme yang digunakan dalam pementasannya. Pengamatan dilakukan dengan melakukan rekonstruksi berdasarkan catatan-catatan terdahulu serta melalui pengamatan langsung. Disimpulkan bahwa telah terjadi transformasi teater tradisional Kondo Buleng dimana struktur pementasannya menjadi jauh lebih panjang, rumit, dan dilengkapi dengan unsur-unsur musik ataupun drama yang diambil dari tradisi tari dan lagu tradisional Makassar lain namun dengan gaya pementasan moderen yang bercorak komedi dan slapstick. Pada saat yang sama, dalam transformasi ini, elemen-elemen kebaharian semakin nyata bahkan cenderung untuk digambarkan secara langsung tanpa menggunakan metafora. Ada kesan bahwa dalam pementasan yang terbaru maka aspek simbolisme semakin ditinggalkan demi mencapai efek-efek pertunjukan yang dapat langsung direspon oleh penonton.]]>
<![CDATA[APPROACHING THE MARITIME SOUTHEAST ASIA FROM THE MARGINS. A TALE OF MUHAMMAD SALEH, A MINANGKABAU WEST COAST MERCHANT OF THE NINETEENTH CENTURY SUMATRA ]]>
<![CDATA[Mestika Zed]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol. 12 No. 2 (2017): Jurnal Lensa Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v12i2.3045
<![CDATA[West coast of Sumatra, which was relatively remote from major centers laying on the Malacca Straits, had a lengthy history of trading contacts with the maritime Southeast Asia, especially with the Indian Ocean basins. The paper asks whether the trajectories of broader historical development of maritime Southeast Asia can be informed by way of tracing developments among the small localcontexts as evidenced in the case of the fate of Muhammad Saleh, a Minangkabau west coastal merchant of the 19 th century Sumatra. In other words, it asks if the sea trading routes underpinning integration of the archipelagic countries are also partly valid for the world west coast of Sumatra in the early-modern era. This paper will help us to appreciate our maritime world, how we got to where we are now, and identify constants and trends that will assist in our understanding of maritime Southeast Asia today and in the future.]]>
<![CDATA[SEJARAH PERKOTAAN: SEBUAH TINJAUAN HISTORIOGRAFIS DAN TEMATIS ]]>
<![CDATA[Ilham Daeng Makkelo]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol. 12 No. 2 (2017): Jurnal Lensa Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v12i2.3052
<![CDATA[The growth of cities since the beginning of the 20th century has experienced rapid complexity of their elements and problems. Cities are not as simple as they used to be. Complexity in various fields requires methods and analytical knifes that can trace and expose parts and structures of urban areas to their smallest details and also to show their meanings to reveal structural relations which usually are complicated. One of my focus here is to pay attention to urban problems and theirinhabitants that increasingly becoming more complex, through the concept of modernity. Modern, modernization, modernism and modernity are historcal concepts that being used to read and to unravel the complexity in different periods. My using of the concept of modernity is an effort to explain in various ways the complex reality of urban history in Indonesia]]>
<![CDATA[LAUT YANG MENYATUKAN: MENGUNGKAP RUANG-JEJARING LAUT MALUKU ]]>
<![CDATA[Alex John Ulaen]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol. 12 No. 2 (2017): Jurnal Lensa Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v12i2.3046
<![CDATA[Maritime transportation has the role of unifying one coast with another and allowing population mobility. The existence of various communities from Nusantara or overseas in coastal cities in Sulawesi and Maluku since five centuries ago confirms what Lombard wrote, “...Sea seems to to separate but alsu unify.” If members of various ethnic communities from Nusantara live side by side in coastal cities or have married each other in their new places with local population can be seen as a sign that they have integrated themselves to the existing communities, the question is: is this not an early sign of wider integration process, namely in nation-state? If sailors-traders formed a communication networks because they needed each other organized themselves in organizationssuch as the Ropelin because of being in similiar profession and mutual needs, is that not the roots of national integration? The existence of of inter-island shipping does not only to facilitate population mobility but to bring closer one with another in new places, allowing new member to enter and to integrate with the existing community]]>
