• October 28^th, 2017
• Suzanna Eddyono ()

Abstrack:

This paper explores how collective identity is framed within the context of the unified national identity in the Post-Suharto Indonesia. The importance of religion and ethnicity as the markers of group boundaries in Indonesia not only colors discussions about what serves as the basic element for the emergence of a nation within a modern and new democratic system, but most importantly how particular groups identities and unified national identity are constructed . Focusing on a local movement demanding the creation of a new province in North Sumatera, Indonesia, this paper discusses how a local media outlet frames collective identity of the movement activists. Applying discourse analyses of newspaper articles published between April 2009 and December 2010, this paper shows that a local newspaper frames the identity of the Pro-Tapanuli activists as an ?indigenous community,? while at the same time linking this identity to the unified national identity. read more

• October 28^th, 2017
• Netty Dyah Kurniasari, S.Sos, M.Med.Kom ()

Abstrack:

This study looks at how the notions of local culture have been articulated in the media (novel) by an Indonesia writer. The object of this research is Nadjib`s novel entitled ?Folklore Madura?. The aim of this research is to analyze how media, c.q. novel, representsthe value of Madurese local culture. I use sociological perspective and semiotic analysis to unpack the meaning lies behind the creation of the novel in terms of Madurese local culture. This research is descriptive qualitative.The result shows thatEmhaAinunNadjib`s novel Folklore Madura contains the philosophical values of Madurese people. The noveldoes not only describe the nature and the human characteristicsof the Madurese, but also advise how humans are supposed to be.There are some values of local culture and philosophy in this novel. Firstly, Maduresepeople arefree to determine the will of a strong and principled; Secondly, they do not like pretending. Thirdly, they have kind enough thought to the fate of God. Moreover, they have the capabilityto suffer and the strength to overcome all the torments. They also have loyalitytothe Madurese community leaders who fit in their hearts.

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• October 28^th, 2017
• Ikwan Setiawan (Faculty of Letters Jember University Cultural and Media Studies Graduate School Gadjah Mada University)

Abstrack:

In one foggy evening at 5 August 2009, I had a talk with Handi, a 27 years old Tenggerese young man in Desa Ngadisari, Probolinggo. When I asked about his activities, he answered as follow. ?Time for planting vegetables means time for my mates and me to go to tegal [farm], because from the works in tegal we can get money. When a harvest comes, my parents give me money to buy some new clothes in Sukapura or Probolinggo. I also often buy new clothes before Hari Raya Karo [as Idul Fitri in Muslim?s tradition] because there are many neighbours who will come to my home and I must come to their home too, so it is important for me to have a good looking by wearing the new clothes. Although we are accustomed to modern cultures, as buying and wearing up to date fashion, listening to popular music, and accessing internet, we here are tied to Tenggerese tradition. We need to be active in communal rituals. We cannot drink beer in public places. We cannot play gamble. We also cannot have free sex. However, I had viewed Ariel Peterpan?s porn video, with Luna Maya and also with Cut Tari. Ha?ha?ha, I have them in my cellular telephone. read more

• October 28^th, 2017
• Hadiati Erry (Doctoral Student of Media and Cultural Studies Program at Gajah Mada University)

Abstrack:

The issue of a fading cultural identity, in indigenous community, that gradually changing into a more popular cultural identity has occurred in almost every culture in the world. People lost control over their basic values that they have once embraced. Generation after generation was born with identity that moves further away from their origin. The fading of local knowledge, diminishing local language proficiency, the loss of unique perspective of world?s view that represent characteristic values of a culture, or smaller extents of kinship that are the core of a society, are the simple indicators of a fading cultural identity that could be easily acknowledged. Buton community in their daily lives is used to firmly hold the values and norms that have traditionally been handed down from their ancestors. The main value of their tradition is ‘Po bincibinciki kuli’ which is literally defined as two people pinch themselves, that when they feel pain while pinching themselves, they will realize that it would be the same pain they will inflicted if they pinch another person. This value is the social control in their communicative interactions in their community. Philosophy ‘Po binci-binciki kuli’, at a glance may be seem simple and naive but for the community, is considered has a deep and universal value. They believe if everyone live-up to this philosophy then there would be no dispute between members in the community. Philosophy ‘Po binci-binciki kuli’ was later developed into a more concrete four guiding behavior: po mae-maeka (mutual respect and apprehension among fellow members of the community), po m masiaka (mutual affection among fellow members of the community), po pia piara (mutual care among fellow members of the community) and po angka-angkataka (mutual uplifting). These are values that regulate social interaction in the community, that occurs between the leader and the people. It can not be denied that today, these great values only have a small role in the social life of Buton community. These values have only a sub-ordinal position under more dominant cultural values which is a form of hegemony brought by the mass media. A qualitative study was conducted in the city of Bau-Bau, Buton involving respondents that consist of Sultan of Buton, journalists from local media, and leaders and youth from Buton community. read more

• October 28^th, 2017
• Asma Luthfi (Department of Sociology and Anthropology, Universitas Negeri Semarang)

Abstrack:

For the Buginese, Aji modereng is one way of expressing their understanding and experience of the hajj pilgrimage, as hajj is a worship that has an exclusive position in their social relations. This is due to the fact that pilgrimage has a dimension of worship as well as the social one. People who have the title of hajj or female pilgrim to Mecca is not only interpreted as an individual who has fulfilled the five pillars of Islam as a complement Islam, but also will get the high social status in the society. read more

• October 28^th, 2017
• Moch. Junaidi Hidayat (PhD candidate-Media and Cultural Studies, Gadjah Mada University)

Abstrack:

Discussing Packaging (packaging design) is not just about technical matters but also about understanding the overall design. Actual design will result in 2 (two) things, namely to understand (understanding, encoding) and to create (creating, encoding). Design has a very broad scope, both material and human aspects, physical, non physical, concrete-abstract, mind-body, non material-material, tangible- intangible, so that the design knowledge itself is also very wide-ranging. They are involving sensory data, the unconscious, feelings, emotions, ideas, concepts, intuition, even something unspeakable (unexplained- tacit knowledge), which makes this different from other disciplines. Similarly, the packaging, does not only mean as a place to store, facilitate, protect, send, and so on. Packaging (currently) far ‘means’, particularly changes in packaging of Visual Culture to Design Culture. read more

• October 28^th, 2017
• Listia Natadjaja (Visual Communication Design, Faculty of Art and Design Petra Christian University, Surabaya)

Abstrack:

The advertisement of Bank Rakyat Indonesia (BRI) with their tagline ?Melayani dengan Sepenuh Hati? is published on a full-page of Kompas newspaper. The advertisement describes a man wearing a tie and a formal uniform fitted with the identity of BRI banking staff. He teaches a man from Papua on how to swipe a card. It is very interesting to look at the image of interaction between these two men in the print advertisement. In a glance, this advertisement seems neutral. At least it tries to be neutral and objective, but I believe that every text always has potential to be read critically. The aims of this analysis are to read the message conveyed through the image and text of the advertisement, which cannot be read as taken for granted, and to uncover its ideology. The research uses Barthes? semiotics to analyze the visual aspects that consist of image and text and also the connection between them. The analysis gives us description that BRI is keen to target indigenous people in Papua as a means of “selling” modern technology. Banking with modern technology has penetrated our lives, even in the most primitive societies. With their slogan ?Terus memBRI kemudahan di seluruh wilayah nusantara? BRI tries to convince their audience that they can be easily found in all regions of Indonesia, including in remote areas. The combination of the photograph, tagline, slogan and body copy determine a powerful message. The Papua man in this advertisement becomes the object that facilitates communication between roducers and readers. His position is so strong that the message will be different if his position is replaced with other indigenous people. This print advertisement contains the ideology of capitalism; there is a commodification of indigenous people in the selling of modernity. Furthermore, this advertisement seems to deconstruct a mindset of Indonesian people. The banking advertisement is used to introduce a culture of ?saving?, but BRI advertisement informs that modern technologies make it easy to earn money or pay without cash. The consequence of this message is when the reception is not appropriate there will be a new problem that is the culture of ?debt?. read more

• October 28^th, 2017
• Ira Dwi Mayangsari (Telkom Institute of Management, Bandung)

Abstrack:

Culture war phenomenon in modern media is one of our concerns today. Popular culture has defeated indigenous culture. Modern mass media framing is more concerned in popular culture than in the traditional one. Less attention to traditional culture makes some problems such as conflict between Indonesia and Malaysia, popularity of Korean style, and the decreasing sense of nationalism among the youth. Avoiding the loss of our culture, we need to re-think to give a new solution in modern communication media and preservation strategy. Sundanese culture is used in West Java Province. West Java has 46 million of population and a lot of traditional dances, songs, instruments, sports, games and traditional ceremonies. There is also some local media that support modern cultural preservation such as book, television program, radio program, newspaper, magazine, and media online. Modern events are also held to preserve Sundanese culture through a performing stage and festivals. To preserve traditional culture, some people make traditional community and ethnic-business. Moreover, West Java Government Official of Tourism and Culture Department has been taking some cultural preservation program. This research will explore Sundanese culture by using a descriptive qualitative research with literary study, observation, and interview. The object of research are Salamina Book : Sundanese wedding, Hariring Sunda BandungTV television program, Sipatuhanan Radio, Galura Tabloid Sunda, Mangle Magazine, and Salaka Online. Some Sundanese event are also observed such as Teater Sunda Kiwari performing, Drama Basa Sunda Festival. The last is about Paguyuban Sunda community and Saung Udjo company. This study aims at exploring the modern media and to formulate a new culture preservation strategy which collaborates with government, local society and public tourism. read more

• October 28^th, 2017
• Imam Setyobudi ()

Abstrack:

• October 28^th, 2017
• Triana Ahdiati (Political Science Department, Jenderal Soedirman University, Indonesia)

Abstrack:

Jemblung is one of the folk arts in Banyumas reflecting the local culture of the region. It constitutes an indigenous oral tradition in the form of a traditional theater which does not exist in the other regions. As the rampant globalization grows, however, Jemblung is almost extinct. This study aims at: 1) identifying, understanding and explaining the causes of the extinction process of Jemblung as the manifestation of local wisdom in Banyumas, 2) understanding and describing the efforts done by the local governments, business groups and local communities to revitalize the arts of Jemblung in the development of cultural tourism in Banyumas and 3) understanding and explaining the contextual factors that hinder and support the revitalization efforts. By using a qualitative method through a case study approach, the results of this research indicates that the extinction process of the Jemblung art as the manifestation of local wisdom in Banyumas caused by the absence of relevant actors such as the local government through the Office of Youth Sport Culture and Tourism as well as the Regional Board of Art, the commercial enterprises and the local people. Those actors are not able to run the comprehensive efforts and synergy of revitalization among themselves. The revitalization efforts to preserve the art of Jemblung undertaken so far are just sporadic and reactive. It is caused by several factors, i.e.: 1) having weak commitment from the local government; 2) having weak support from the commercial enterprises and the local people; 3) having lack of interest from the tourists. However, there is still a hope that becomes a supporting factor to revitalize the Jemblung art of Banyumas, i.e.: the spirit of love from the cultural actors and cultural apparatus. This is because they believe that the art of Jemblung is one of the local heritages as well as an important asset of cultural tourism in Banyumas. read more