• October 28^th, 2017
• Heny Hayat, SE, MM Si (LSPR, Jakarta)

Abstrack:

The growth of Jakarta is really remarkable. As a metropolitanor even a megapolitan city, a lot of changes have occured. The growth has great impact upon the communities living in this area. Betawi, as an?indigneous? community of Jakarta, will be slowly extinct iftheir culture is not protected by the Jakarta Government. There are several villages or residences being conserved, such as Kampung Condet in East Jakarta, and Kampung Sawan in Bekasi, aside of Kampung Setu Babakan in South Jakarta. These villages are being treated as a conservation area for Betawi traditional culture. Hence, these places have the prospect to be the objectsof tourist destination. The community of KampungSetuBabakanstill use the Betawi style designs and furniturein their everyday life. Their typical house designs such as lamps, chairs, even the fences are unique of Betawi culture. It is remarkable to see how the Betawi communities live and still survive under the vast modernization. However, the communication for tourism for Kampung Setu Babakan are still minimal. Jakarta?s Government should provide some supports to promote the culture and tradition of these indigenous communities. Today, there isstill deficiency in the tourism communication regarding the said object. This research is using qualitative approach and descriptive method. The indigenous communities at Kampung Setu Babakan is the main subject of this research. Data collections were being done by documentation, observation and interview to those Betawi indigenuous communities. read more

• October 28^th, 2017
• Yanti Puji Astutie (Pancasakti University Tegal)

Abstrack:

This paper aims to deeper quarry the life of fishermen who use sopek boat at the city of Tegal – Central Java. Sopek is the smallest type of traditional wooden boats with a day head seaward. As it has been known that the amount of fish in Java Sea has begun to diminish especially in closest areas to the mainland, this situation requires larger ships such as purseine and over 30 GT ships with big engine. However, there are many fishermen who still use sopek boat for fishing and this lead any problems arise. Sopek boat characteristics and the sea conditions do not allow them to be able to get the fish catches in large numbers. It can not be denied that sopek fishermen increasingly squeezed by the economic pressures for families. Sopek fishermen generally consist of native old fishermen who had ever been the vessel crew at young. The focus of this research is to know the reason of using sopek boat in the thick of technology progress and the condition of the sea with minimum fishing gear at this time. The findings obtained are that the indigenous sopek fishermen had hereditary traditional culture with unchanged boat design from ancient times. Sopek fishermen decided to use the boat as the implication of their acceptance of risk preference. They are also facing economic constraints by lack of capital. From the findings above we can conclude that the culture of fishing communities suffered of declining in technology and risks preference. However, the above conditions are not instantaneous occured but caused by systemic change of marine and fisheries policy by the government. read more

• October 28^th, 2017
• Benny Baskara ()

Abstrack:

The Bajo people are the maritime ethnic group who live spreadout through South East Asian waters, including in Indonesia. The Bajo were formerly known as the sea wanderer, sea nomads, or sea gypsies, because of their sea nomadic life with their traditional boats. However, almost all of them now are living in sedentary communities. They build their settlements in shores or atolls, but still above the sea water, and not on the land. Their life cannot be separated with the sea, and are always attached to the sea. Because of their maritime way of life, therefore, the Bajo are also known as the sea people. The maritime way of life of the Bajo is a unique way of life, which fascinates and invites curiosity to the others to know and explore more on their life. At the same time, this curiosity becomes an opportunity for other parties to introduce and sell the uniqueness of the Bajo to wider market. Commodification of the Bajo culture then arises as a bridge to connect both sides. This paper focuses on the Bajo community who live in Wakatobi Islands, and describes the commodification of the Bajo culture, either by Wakatobi regency government or by other private parties, for the sake of tourism and other interests. The form of commodification of the Bajo culture is capturing their cultural activities and exposing them in several media, and then distribute the result to the public or sell them to wider market. The commodification activity done by Wakatobi regency government is producing documentary film on the Bajo, and distribute the film to the public for tourist promotion. The Wakatobi regency government is also sponsoring the performance of the Bajo traditional ritual, duata, to the public as performance art and tourist attraction. The making of documentary film on the Bajo is also done by private televisions and broadcast it as public consumption. The other form of commodification done by private parties is producing merchandise with Bajo cultural theme and selling them as souvenirs. read more

• October 28^th, 2017
• Atik Rahmawati ()

Abstrack:

Sea nomads are one of the indigenious people that inhabit the waters of Riau Island with the greatest number recorded in the Department of the Social Affairs of the Republic of Indonesia database 1988, with which 11,23% is concentrated on Batam waters, located in Malaka and Philip Straits, and South China Sea. It is called Sea Nomads since its people live nomadic by doing the whole life activities in a boat or watercraft covered with Kajang. Nomadic Life in the Sea Life certainly does have risks that can sometimes be life-threatening if the sudden bad weather comes, besides the lack of social services affordability they should get as citizens including education, health, and housing. It is also recalled that since 1973 Batam as a strategic area of border regions grew into regional industry, commerce, shipbuilding, and tourism which has the authority of developing the region. The rapid development in Batam certainly has an impact on the lives of the sea nomads, including the development program proposed the Ministry of Social of the Republic of Indonesia, particularly their placement in the settlement since 1989, which involved the elements of the local community, the Social Organizations called Social Communication and Consultation (SCCF) of Batam located in Bertam island, Batam. This paper attempts to describe the life of the sea nomads who have experienced life changes that are settled on the Bertam island of Batam by presenting the impact caused by the development policy. read more

• 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