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<![CDATA[MEMAKAI HARAJUKU STYLE: BRAND-BRAND LOKAL DAN STREET STYLE DI JEPANG ]]>
<![CDATA[Chintya Anggraini]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol. 13 No. 2 (2018): Lensa Budaya:Jurnal Ilmiah Ilmu-Ilmu Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v13i2.5296
<![CDATA[This paper discusses Harajuku style as one of the popular street styles around the world since 1990s. In many papers and studies this style has been seen through its appearances but not through the “things” being worn to create the style, such as the shirts or accessories. There is no study yet on the brands being used. In this paper 3 diferent categories of brands being identified: local brands, international brandsm local-yet-international brands. It will be explained the tensions between local identity and local brands on the one hand and global identity and mass marketing on the other, at the time Japan being integrated into the global fashion market. Through the analysis of their appearances as shown in the FRUiTs magaizen (which was the main magazine shwocasing the youths wearing Harajuku style in Tokyo), it can be seen that most brands being use were local brands.]]>
<![CDATA[KULINER YOGYAKARTA, DARI IDENTITAS KE KOMODITAS ]]>
<![CDATA[Hugo S. Prabangkara]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol. 13 No. 2 (2018): Lensa Budaya:Jurnal Ilmiah Ilmu-Ilmu Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v13i2.5315
<![CDATA[There is an interesting phenomenon within the context of culinary development in Yogyakarat, that is the arrival of “contemporary” culinary products endorsed by celebrities called Jogja Scrummy (JS) since 2014 and marketed through strong advertisement especially through social media (YouTube and Instagram) and websites. Such phenomenon can be found in other areas at almost the same time, and yet they are accompanied by narratives of identities, local languages, even local names which are disconnected with the marketed-products (which tend to be western- style cakes). I observe that there is a commodification of culinair which orginally tied with identity which turned to become commodity. This commodification is related with the State’s desire to increase local (even national) financial and budget which in turn promotes the productivity of the Indonesian middle class by separating which local culinary product is more porfitable which one isnot. This paper focuses on literatures on culinair as also website and video commercials/advertisments. I am focusing on narratives of local identities being employed in theseadvertisments. This focuses then are being read through “everyday nationalism” and the ideas of cosmopolitanism. The final question need to be answered is if these culinary commodification banal-ised local identities in culinary tradition or celebrated them?]]>
<![CDATA[MAHASISWA DAN MALARI DI JAKARTA: TELAAH PERILAKU KOLEKTIF MAHASISWA INDONESIA 1973-1974 ]]>
<![CDATA[Yohanes de Britto Wirajati]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol. 13 No. 2 (2018): Lensa Budaya:Jurnal Ilmiah Ilmu-Ilmu Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v13i2.5316
<![CDATA[By focusing on the Malari Incident, this article aims at understanding the formation process of student network in 1973-1974, the actions initiated by the student movements, and the actions by the governments to weaken the influence of the political power of the network and the student actions of 197-1974. The method being employed in the article is library research and the analysis is done through heuristic work. In this heuristic work all the sources collected are compared and interpreted until a conclusion is reached. The results of the research show that the student network in 1973-1974 was grounded on the conditions of widespread foreign investment. The student network was created through various discussion activities and touring to various campuses. In the Malari Incident it can be seen there were initiation, independence and strong solidarity among students within the movement in challenging the state authority of the time.]]>
<![CDATA[PASANG SURUT GERAKAN BURUH INDONESIA ]]>
<![CDATA[Bambang Sulistyo]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol. 13 No. 2 (2018): Lensa Budaya:Jurnal Ilmiah Ilmu-Ilmu Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v13i2.5314
<![CDATA[This paper studies labor movement in Indonesia and it attempts to understand the reason of the distancing of relation between labor and the society. Labor activities in demonstration actions were not seen by the society as a struggle for equal conditions but are seen as threats to public order within the society.By tracing labor history in Indonesia since the forced cultivation era in th e19th centurywhich can be seen as the moment of the emergence of labor in Indonesia, it can be seen that at the time there were close connections between labor and societies who both worked to liberate the Indonesian society from colonial domination and to create a state who would improve the welfare of the society and labor themselves. This paralel view would later chanfe after the 30 September tragedy when labor were coopted by the New Order regime and through indoctrination were seperated from the society.This paper will also explain that labor movement in Indonesia does not follow the conceptof class consciousnees as in the West, but based on ethnic and cultural identities and on types of occupation.]]>
<![CDATA[ANARKI ARSITEKTUR ]]>
<![CDATA[Maria Adriani]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol. 13 No. 2 (2018): Lensa Budaya:Jurnal Ilmiah Ilmu-Ilmu Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v13i2.5448
<![CDATA[This paper is offering possibilities for architecture to leave from the systems that bind it byuncovering these systems that work on architecture. In general understanding, arhitecture is seen as an “exclusive” science and practices yet in fact it closely related to the social world, and therefore susceptible to be a repressive tool. By focusing on architectural practices in Indonesia, this discussion is placed in the sphere of spatial production, scientific power and idea production. In the contexts where architecture has bee in the comfort zone without criticsm for almost 30 years, this paper opens the structured-arrogance of architecture which ties into the question of to what objective goals of architectural practices are dedicated.]]>
<![CDATA[ANALISIS SEMIOTIK CHARLES SANDER PIERCE TENTANG TAKTIK KEHIDUPAN MANUSIA: DUA KARYA KONTEMPORER PUTU SUTAWIJAYA ]]>
<![CDATA[Muhammad Wasith Albar]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol. 13 No. 2 (2018): Lensa Budaya:Jurnal Ilmiah Ilmu-Ilmu Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v13i2.5447
<![CDATA[This paper studies the representation of Man’s life-tactics in two works of contemporary fine arts by Putu Sutawijaya (2017) as a process of creative journey by a contemporary artist through his flashes of visual cultural ideas in curatorial Betwixt and Between. Life-tactics in here mean the ways in which an artist can swiftly execute society’s life’s problematics as representations of his succesful family’s strategy in the long run. The findings are obtained through triadic semiotic readings of Charles Sanders Pierce (Hoed 2007, Piliang 2018) and combined with historical method for contextualizing the creative processes of the artist.In two contemporary art works of Putu Sutawijaya, it is discovered that he always has consistent concept with full authority in his creative process based on his experiences which allow him to impose discourse and sublimation in the contemporary art in Indonesia. Then, following structurist analysis of Christopher Llyod (1993), it is discovered that Putu Sutawijaya’s sense of agency always implements silence attitude (Hindu concept of niharamkarah) in everyday human realities in sustaining and forming harmonious life. This statement can be recognized as represented in Survive 1, 2 and Pohon Kehidupan (Tree of Life).]]>
<![CDATA[BISNIS DI BALIK UPACARA KEMATIAN ETNIS TIONGHOA DI SURABAYA, 1967 – 1998 ]]>
<![CDATA[Olivia Daisiprima Santoso]]>;
<![CDATA[Shinta Devi ISR]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol. 14 No. 2 (2019): Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v14i2.9162
<![CDATA[This article discusses the role of service providers in the funeral rituals for the execution of death rituals among ethnic Chinese in Surabaya between 1967 and 1998. Business in death rituals is a business born out the necessities among the ethnic Chinese to conduct death rituals. Businesses in death rituals for ethnic Chinese in Surabaya grew in the New Order era. Aside from due to the implementation of the Presidential Instruction 14/ 1967, the growth of this business was also due the shifts in meanings given to the ethnic Chinese death rituals. The existance of the service providers in the funeral rituals eventually pushed the changes in the meanings and executions of the rituals among ethnic Chinese. The whole rituals which were voluntarily in nature before became more commercialized now. Death rituals and the business in funeral ritual behind them became events to show social and economic status of the grieving famiy. Keywords: Death ritual, Chinese ethnic, business, Surabaya]]>
<![CDATA[TANAH DAN KEWARGANEGARAAN: PROPOSAL DALAM MEMAHAMI DISKRIMINASI RUANG HIDUP DAN IDENTITAS WARGA TIONGHOA ]]>
<![CDATA[Luthfi, Ahmad Nashih Luthfi Nashih]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol 14, No 2 (2019): Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v14i2.9207
<![CDATA[This article contains a proposal to understand violence mainly the one practiced by the state towards the Chinese communities in Indonesia. This perspective looks at the interweaving of the practices of violence between discrimination based on one?s identity and ideology with the seizure and denial of rights to land and properties. These practices of violence which caused the exclusion of Indonesian citizens of Chinese descents in Indonesia were conducted through law and regulations, through the expression of power through brute force, and through continuous questioning the legitimation of their citizenship status, all were used to legitimate their discrimination which later made such discrimination socially and politically acceptable. This series of interconnected discrimination can be traced back all the way to colonial era, independence era, post-1965 which gave rise to Soeharto to power, even until today. Specifically, this article elaborates on the seizure of properties owned by Chinese communities in post-1965 and the ownership and control of these properties in various areas in Indonesia until today. Keywords: citizenship, Chinese, perampasan property, post-1965]]>
<![CDATA[HO ENG DJI: PENYAIR PENCARI TAKDIR ]]>
<![CDATA[Umi Syam]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol. 14 No. 1 (2019): Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v14i1.9451
<![CDATA[Hoo Eng Dji became an important figure between 1921 until 1960. He was born from a Chinese family who lived in Maros, not far from Makassar, he then later composed lyrics and poems in Makassarese. His life journey from birth, education and in various modes of life enabled him to read the situations and conditions he experienced and write them in his lyric and poetry. HED lived in three historical periods in the Makassar community in particular and in Indonesia in general. He worked in the colonial period, the Japanese occupation era and in the early stage of the Indonesian nation state. As a Chinese descent, HED learned Makassarese, and made lyric and poetry in that language. These works in the form of lyric and poems in Makassarese expanded his audiences and communicated his ideas to readers and listeners of his works. His ability to reach out to all groups, became a lesson for all Indonesians on the importance of living together collectively without being confined into an identity based on social class, religion and race. Keywords: Hoo Eng Dji, Lyric, Poetry, Makassar, Chinese.]]>
<![CDATA[“MENJEMPUT KERINDUAN KELUARGA” PENYELESAIAN DAN PENGEMBALIAN TAHANAN POLITIK PULAU BURU KE MASYARAKAT, 1965-1979 ]]>
<![CDATA[Sarkawi B. Husain]]>
<![CDATA[ Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya Vol. 14 No. 2 (2019): Lensa Budaya: Jurnal Ilmiah Ilmu-Ilmu Budaya ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya universitas Hasanuddin ]]>
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DOI: 10.34050/jlb.v14i2.9163
<![CDATA[One of the further effects of the G30S was the arrest of thousands of people who were considered PKI sympathizers. Most of them were banished and exiled to Buru Island. However, in December 1977 repatriation began. One of the main problems faced by former political prisoners was their acceptance by their families and communities. When they had to work to support their families, they often found obstacles. This paper looks at the processes political prisoners had to go through, from their arrest, banishment in Buru Island, and it also looks at the repatriation process and the difficult circumstances they had to face once they returned. Keywords: Political Prisoners, PKI, Buru Island]]>
