• October 28^th, 2017
• Christina Nope-Williams (Ph.D. Candidate Gender & Cultural Studies, The University of Sydney)

Abstrack:

Food as an essential element in human life is closely related to gender issues. Traditionally, food and kitchen are conventionally women?s ?world?. Kitchen is the place where women could extend their power, affection, and passion to their families. Women could do those duties through the selection and serving of food. In a more conservative view, men were required to work and earned money while women were required to nurture the household and be responsible to the feeding of the family. Nowadays, the kitchen is not merely women?s zone anymore as more and more men become involved in the cooking duties because more women work and pursue career outside. The idea of liberation and democratization come along with modernization. Consequently, they also influence the order of the formerly traditional society. Like clothes and other commodities that we purchase, food also holds an essential mark as an indicator of somebody?s class in the hierarchy of society. Food we buy and eat also brings symbols which enforce our position in the society. Eating habits also represent meanings and symbols. Food can be perceived as a series of meanings, such as symbolic meaning, economic meaning, cultural meaning, and religious meaning. Food carries a collection of symbols and codes. The exchange of cuisines among societies may result in the advent of the culture of glocalization or hybridization. The term ?glocalization? embraces this blending of local and global cultures. This blend could generate new kinds of cultural practices. Foods which are originally from distant culinary cultures have been adopted and embedded into the local culinary culture. Likewise on the smaller scale, the process of ?domestic glocalization? also occurs within the Indonesians. In Indonesian?s archipelagic context, people could migrate from one island to another island, meaning from one cultural entity into another one. On their migrations, they bring along their native culture with them or vice versa, including cuisine. This circumstance, as a consequence of intermingling and acculturation, stimulates the spread of cuisine to other parts of the archipelago read more

• October 28^th, 2017
• Abdul Azis (Universitas Negeri Yogyakarta)

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• October 28^th, 2017
• ASEP SUPRIYATNA (Mahasiswa Sekolah Pascasarjana Program Doktor/S3 Program Studi Pendidikan Luar Sekolah Universitas Pendidikan Indonesia (UPI) Bandung)

Abstrack:

Literacy program in Indonesia has begun before Indonesia’s independence in 1945, it was only three percent of Indonesia’s population of schooling children in formal schools. Literacy programs or eradication of illiteracy that time known as “ABC Course”. Post-independence, illiteracy eradication efforts conducted by various intensive programs supported internasioanal agencies such as UNESCO and the World Bank. In addition to illiteracy eradication efforts are also made with the aim of strengthening literacy so that illiterate people do not return is by a variety of programs where one of them with the economic approach is the independent business literacy programs. Along with the needs of the community in fulfilling the necessities of life, the functionalization of literacy in the context of how the citizens / residents to learn more and have a variety of independent efforts to obtain a decent income, the most recent issue. For independent business and community literacy skills to learn to walk hand in hand we need to develop a model of entrepreneurship education, then created a conceptual model that has been tested with the name: “The Development of Entrepreneurship Education Model Based On Local Potential To Strengthen the Ability of Learner?s Literacy” approach lerning by doing and with methodological approach research and development. The model above can be implemented effectively and efficiently. This is based on (a) positive response from Community Learning Centre or Pusat Kegiatan Belajar Masyarakat (PKBM) managers, tutors and learner to implemantasi entrepreneurial model based on local potential, (b) responses and learning outcomes relating to the procurement of learner?s competency learning outcomes. read more

• October 28^th, 2017
• Arik Prasetya (PhD Student, Ritsumeikan Asia Pacific University 1-1 Jumonjibaru, Beppu-shi, Oita-ken, Japan)

Abstrack:

In a highly competitive era of globalization, companies need high performance. In most organizations, human resources have a vital role in achieving organizational goals of efficiency and effectiveness that would eventually lead to the achievement of corporate productivity. Improving productivity is one big challenge that has engaged the attention of employers? whether private or public by devising appropriate mechanism for motivating their workers. The seriousness of this challenge can be understood from management?s perception of the strong functional correlation between employee motivation and organizational productivity. In achieving these organizational goals, indeed the result of the implementation of a good performance assessment system and salary system, although there are also other factors involved affecting it. Implementation of good performance appraisal system must consider several principles, namely: objective performance assessment, use of appropriate methods, the periodic execution, and implementation of compensation should be fair, clear and competitive results will be rewarding and motivating employees to work better. It is expected that the performance of employees will increase productivity of the company that later rose as well. The purpose of this study are to propose a new methodology of analyzing survey results on the relation between corporate productivity (CP) against adopted performance assessment system (PAS) and salary system (SS) of a corporation and to identify correlation among variables that mentioned above. A standard survey with multiple answers hitherto has been analyzed by tabulating the answers obtained by categorizing into a set of trends. The current proposal however utilizes a weighting system supported by theoretical frameworks from previous studies and thereby converts a qualitative survey result into a numerical representation for statistical analyses. A simple test on the proposed methodology was carried out 13 sample companies in Indonesia. The correlations between corporate productivity against performance appraisal system and salary system found as a result tended to prove the applicability of the proposed methodology. Researcher did not claim which this method is right or wrong, but this is something new that could be developed to see how far the implementation of performance assessment system and salary system in an organization and its has correlation to the company performance. read more

• October 28^th, 2017
• Ari Setyorini (Universitas Gajah Mada)

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• October 28^th, 2017
• Aquarini Priyatna Prabasmoro (Centre for Women?s Studies and Gender Research School of Politics and Social Inquiry Monash University Australia)

Abstrack:

This paper discusses the notion of femininity values assigned to women and considered to be the sign of womanhood (Moi, 1991) and the representation of femininity by female celebrities as staged in their auto/biographical practice in women?s magazines. The paper also analyses how celebrity auto/biographical practices constitute what can be considered as feminine narrative [structure]. Furthermore, it highlights the importance of the notions of space and time (chronotope) as coined by Bakhtin (1981) in understanding the gendering and gendered construction of femininity and the feminine narrative in female celebrities? representation in the selected corpus. The celebrity auto/biographies under discussion display complex narrative structures, where cowriters and the voices of family and friends become part of the authorial voice. They take celebrity and fame as key life achievements and draw in popular cultural media forms such as magazine articles, photographic shoots and news reports to create auto/biographies that simultaneously report celebrity lives and secure celebrity status. These auto/biographies offer challenges to conventional/orthodox narrative authority in conventional autobiography and reposition the ephemera of celebrity as a form of autobiographical practice. Further, by examining how these celebrity auto/biographies utilise different points of view, fragmented narrative structures, the integration of the everyday, and the inclusion of fashion photography I argue that these works extend the meanings conventionally attached to this category of life writing. The more flexible and fragmented structure of these book-length celebrity auto/biographies and alternate auto/biographical practices appearing in women?s magazines suggest that more embracing critical accounts of contemporary auto/biographies are necessary. read more

• October 28^th, 2017
• Wiyatmi (Faculty of Languages and Arts, Yogyakarta State University S3 Science Literature, Gadjah Mada University)

Abstrack:

One problem that emerged early in the feminist struggle to Indonesia is the question of the importance of education for women and provide role in women working in the public domain. This is because in a society with a patriarchal system women are considered as domestic creatures, who must stay home and do domestic work (Fakih, 2006). In the history of Indonesia, this issue, is reason Kartini struggle as seen in his letters to his friends in the Netherlands (Habis Gelap Terbitlah Terang/Door duisternis tot licht, Abendanon, 1979), followed by Dewi Sartika that founded a special school for women in West Java. This article will discuss sismbolic resistance against the hegemony of the patriarchy in education and the role of women in public life in the novel Kehilangan Mestika and Manusia Bebas. Both were chosen to represent the other novels. Raising the issue of education for women, the number of new thought that tried to resist or critique of patriarchal culture, the marginalization of women in the tradition of solitude and domestication. This study shows how the emergence of women’s education and educated women are represented in the novels of Indonesia. Based on the discussion of the novel Kehilangan Mestika and Manusia Bebas can be concluded that resistance to the hegemony of patriarchy through the struggle of women to have the opportunity to enjoy education and participate in the public arena, both as women’s work and women’s activist organization. These findings indicate that both the novel has had a role in making the criticism (symbolic resistance) against the prevailing patriarchal hegemony in society, since the colonial period up to now is full of gender inequality. Resistance is realized by providing opportunities for women to continue their education at school and outside school, as well as providing opportunities for women to participate in the public arena, both as workers and women’s activist organizations read more

• October 28^th, 2017
• Wishnu P. Sudarmadji (Fakultas Ilmu Pengetahuan Budaya Universitas Indonesia)

Abstrack:

Serat Gandakusuma (which later in this paper mentioned as SG) is a manuscript written in Javanese language and alphabet. It was produced at circa the end of 19th untill early 20th century. Based on the research which has been done before, there are 10 manuscripts, each of those consists of the same version of SG text, which has been found. Those manuscripts originally came from the pesisir region (Java North Coast region) and Yogyakarta (kingdom), and kept under the manuscripts preservation places in Jakarta and Yogyakarta. According to these facts, we are directed to an assumption that SG used to be popular in a certain moment and particular community. I will begin this research from that assumption. According to the classification made by Pigeaud, the text of SG is being classified as a Islamic Javanese romance. In this classification, romantic and conflict scenes that often ended by war are presented with the touches of Islamic motives as we can clearly find in the Serat Menak. In general, SG tells about the story of Raden Gandakusuma, a crown prince of Bandaralim Kingdom. He sufferred from a long journey after he came back alive from his death caused by his brother. But, if we continued our reading, SG is full of mystical thought concepts which were adopted from Hiunduism tantrism, Islamic sufism, and kejawen. All of these thoughts refer to the efforts of a mankind to get close and loved by God. The important thing is because inside the SG we can find a sincretization process in between transperiod and transreligion mystical thoughts. The plurality of these thoughts are not separated in different boxes but they blend in unity and supports each other. This facts will be analyzed from the perspective of multicultural so that it will produce a proporsional understanding about how the Javanese adopted those mystical thoughts very well. Besides, it can enrich their mystical world and mix it in a wonderful literatures. read more

• October 28^th, 2017
• Vivek Neelakantan (PhD Candidate Unit for the History and Philosophy of Science The University of Sydney)

Abstrack:

From 1949-1967, newly decolonised Indonesia under President Soekarno was in the process of defining its identity within the larger international community in the context of Cold War between the USSR and USA. The US, under President Eisenhower had launched the malaria eradication programme to aid newly decolonised countries of Africa and Asia, including Indonesia as a part of the ?Point Four Programme? to contain communism. While the US advocated support for the malaria eradication programme in newly decolonised nations of Africa and Asia as a valuable weapon in the fight against communism, President Soekarno perceived malaria eradication as a means to reconstruct Manusia Indonesia Baru ( The New Indonesian) in the light of the pembangunan( developmentalism) ideology. While the US supplied Indonesia?s initial DDT requirements in its malaria eradication campaign, the Minister of Health, Johannes Leimena perceived manufacture of DDT within Indonesia as a synecdoche to self sufficiency in economic matters(berdiri kaki sendiri). While there is a rich historiography documenting post World War II disease eradication programmes in India, Latin America, and Africa, the Indonesian post World War II disease eradication campaigns seem to have escaped the attention of historians of medicine. Situating the history of disease eradication campaigns in Indonesia within the context of the Soekarno era would illustrate the impact of pembangunan ideology on health and the way disease eradication was seen as a component of nation building. This paper argues that it would be over simplistic to assume that disease eradication as a prescription for social and economic change merely reflected the ability of Western science to transform underdeveloped countries. Nor were technological interventions alone such as BCG vaccination against tuberculosis or arsenical shots against yaws magic bullets against disease. Rather, disease eradication in post World War II Indonesia depended on the charisma of the public health personnel such as the Djuru Patek (involved in eradication of yaws) to affect behavioural change of the population to accept new technologies of the twentieth century such as the introduction of the arsenical shots. The Indonesian disease eradication campaigns of the 1950s in many ways reflect the interplay between the two approaches to public health: the social medicine approach to public health, which emphasises development of basic health services; the magic bullet approach, typified by the use of DDT in malaria control in 1959. Examining the history of disease eradication in Indonesia through an interplay of these two approaches to public health would help gauge the average Indonesian?s perceptions to technological interventions in disease control. read more

• October 28^th, 2017
• Turita Indah Setyani (Program Studi Jawa Fakultas Ilmu Pengetahuan Budaya Universitas Indonesia)

Abstrack:

Tantu Panggelaran (TP) memiliki kolofon yang berangka tahun 1557 ?aka = 1635 M. Disebutkan pula ditulis oleh seorang pujangga yang hidup di karang kabhujanggan Kutritusan, yaitu suatu lokasi khusus tempat tinggal para bhujangga (penyandang tugas keagamaan), dengan pernyataan hendaknya menjadi milik mereka (para pertapa) yang mataki-taki ?menjalani upaya (ritual keagamaan) dengan penuh perhatian? di kabuyutan ?tempat-tempat suci kuna? di Jawa2. Kolofon tersebut menyampaikan informasi bahwa TP merupakan naskah yang diharapkan menjadi pedoman para pertapa. Secara garis besar TP berisi tuntunan bagi manusia untuk mencapai kesempurnaan, namun dasar ajaran yang disampaikan tidak dijelaskan secara eksplisit, Jawa, Hindu, dan atau Buddha. Secara implisit di dalamnya terkandung pengaruh ketiga ajaran yang berlatar budaya Jawa, Hindu, dan Buddha sekaligus. Sementara itu, pada periodesasi tersebut pengaruh Islam telah mendominasi masyarakat Jawa. Menurut A.H. Johns (1966: 40) dua dokumen Islam yang spesifik adalah Serat Bonang dan Primbon Jawa yang berasal dari abad 16; sedangkan dokumen yang sama sekali tidak termasuk kategori Islam, baik kata-kata maupun doktrinnya, dan dapat dipastikan dari tradisi kuna adalah Tantu Panggelaran dan Bhimasuci (= Dewaruci). Dengan kata lain, TP merupakan naskah yang hidup dan berada dalam periodesasi Islam, namun isi teks sama sekali tidak menyinggung ajaran Islam. Oleh karena itu, penting diteliti bagaimana TP sebagai sebuah naskah yang berlatar budaya Jawa, Hindu, Buddha hidup pada periode Islam. Sekedar sebuah keragaman budaya dalam kepluralan saja, atau merupakan sebuah sinkretisme? Penelitian tersebut akan dikaji dengan menggunakan teori multikulturalisme. Diharapkan dari hasil penelitian dapat memberikan manfaat sebagai sebuah pengetahuan bahwa pada masa itu, ajaran-ajaran yang berkembang dalam masyarakat dapat hidup berdampingan atau dapat diterima, selaras, serasi, seimbang secara damai, sesuai dengan pandangan hidup Jawa yang memiliki keseimbangan hidup dalam hubungan makrokosmos dan mikrokosmos. Berdasarkan isi teks, yang terjadi dalam TP adalah sinkretisme, sehingga TP dapat merepresentasikan bagaimana kehidupan masyarakat yang terdapat di dalamnya, yaitu memiliki pedoman hidup nampa lan tampa ?menerima dan dapat mengerti (paham)? terhadap segala aspek kehidupannya. read more