scholarly journals EKSPLORASI BUDAYA NTT DALAM NOVEL GERSON POYK

2021 ◽  
Vol 8 (1) ◽  
pp. 22-33
Author(s):  
Imelda Oliva Wissang ◽  
Imelda Oliva Wissang ◽  
Rikardus Pande ◽  
Arsiya Wanaeloh ◽  
Tobias Nggaruaka
Keyword(s):  
The Novel ◽  
Social Phenomena ◽  
Cultural Traditions ◽  
Cultural Elements ◽  
Modern Culture ◽  
Religious Traditions ◽  
The Arts ◽  
Kinship System ◽  
The People ◽  
Aesthetic Style

This article aims to describe the exploration of NTT's culture in the novels by Gerson Poyk as one of the national writers, Angkatan `66. This NTT-born author writes novel literary works by raising cultural traditions as a characteristic, the identity of the NTT people, cultural traditions with the values ​​contained in them that are lived and preserved, although some have begun to disappear by the influence of modern culture. The uniqueness of Gerson Poyk is that he is able to raise the cultural background of NTT with its vast territory into his novels with a straightforward, expressive, and high aesthetic style of expression. Not only limited to cultural traditions but tourism development, agricultural cultivation, commercial crops, livestock, fisheries, handicrafts. Through a number of his novels, Gerson Poyk explores the culture that exists in the life of the people of NTT which can be used as a character of Indonesian culture. This research uses the theoretical basis of sociology of literature with the emphasis that the novel is actually a form of socio-historical embodiment, where novels can witness paintings of social and social reality. history, into a genre that is close to social phenomena. Using qualitative research methods in literature studies can describe, understand, and explain the exploration of NTT culture in the novel by Gerson Poyk. Exploration of NTT culture as a character of Indonesian culture in Gerson Poyk's novel, 1) exploring the cultural elements of the knowledge system towards the love of the NTT people to study, 2) exploring the cultural elements of the kinship and kinship system of the love of the NTT people to maintain relationships, 3) exploring the cultural elements of the system. livelihoods towards the love of the people of NTT doing work, 4) exploring the cultural elements of the religious system towards the love of the people of NTT in carrying out religious traditions, and 5) exploring elements of art culture towards the love of the people of NTT in the arts and culture.

scholarly journals Model Adaptasi Permainan Papan Tradisional Macanan ke dalam Perancangan Permainan Digital

2016 ◽  
Vol 2 (02) ◽  
pp. 167-180 ◽  
Author(s):  
Khamadi Khamadi ◽  
Abi Senoprabowo
Keyword(s):  
Cultural Transformation ◽  
Board Game ◽  
Digital Game ◽  
High Culture ◽  
Cultural Traditions ◽  
Cultural Elements ◽  
Modern Culture ◽  
The People ◽  
Draft Model ◽  
Adaptation Model

AbstrakPermainan Macanan merupakan permainan papan tradisional yang diteliti penulis setelah Bas-basan Sepur (2013). Permainan Macanan memiliki nilai keunikan tersendiri baik di sisi budaya maupun nilai edukasinya. Salah satu yang menonjol selain bentuk permainannya adalah adanya pion Macan yang tidak dimiliki oleh permainan tradisional lain sejenis. Aturan permainan Macanan dirasa memiliki kedekatan dengan budaya gropyokan Macan yang pernah menjadi budaya di kerajaan Jawa. Begitu tingginya nilai budaya yang dimiliki tidak membuat permainan Macanan ini digemari oleh masyarakat khususnya anak-anak. Permainan Macanan telah tergeser oleh budaya lainnya, baik budaya modern maupun budaya tradisi lainnya. Penelitian ini kembali mengusulkan suatu rancangan model adaptasi permainan Macanan ke dalam permainan digital sebagai upaya pelestarian budaya permainan tradisional yang lebih dinamis. Model adaptasi ini menggunakan metode transformasi budaya tradisi ATUMICS untuk menganalisis elemen budaya permainan Macanan menurut teknik (technique), kegunaan (utility), materi (material), ikon (icon), konsep (concept), dan bentuknya (shape). Sesuai prinsip seleksi dalam proses adaptasi, selanjutnya elemen yang dapat dipertahankan akan dipadukan dalam sebuah struktur permainan digital yang menarik. Sebagai hasilnya adalah sebuah rancangan model permainan digital baru yang menarik dan tetap mempertahankan nilai budaya permainan Macanan di dalamnya.  Kata kunci: adaptasi, Macanan, permainan papan tradisional  Abstract Macanan is a traditional board game which examined by the author after Bas-basan Sepur in 2013. Macanan game has an unique value both in the culture and education values. One thing that stands out besides the arena game shape is their pawn tiger (Macan) that does not exist in the other. The game rules of Macanan perceived closeness to the Gropyokan Macan tradition that had been in Royal Javanese culture. However, it’s high culture values did not make Macanan is loved by the people, especially the children. Macanan game now displaced by other cultures, both modern culture and other cultural traditions. This study re-propose a draft model of adaptation Macanan game into the digital game as an effort to preserve traditional culture. This adaptation model using traditional cultural transformation ATUMICS to analyze the cultural elements Macanan game according to the technique (technique), utility (utility), material (material), icons (icon), concept (concept), and form (shape). Furthermore, the elements that can be maintained will be combined in a digital game structure.The result is a new model of ditigal games that attract and still maintain the culture value of Macanan game. Keywords: adaptation, Macanan, traditional board game

Social science, contemporary philosophy of

2018 ◽  
Author(s):  
David Braybrooke
Keyword(s):  
Social Science ◽  
Natural Science ◽  
Narrative Texts ◽  
Social Phenomena ◽  
Social Rules ◽  
Scientific Success ◽  
Philosophy Of Social Science ◽  
Kinship System ◽  
The People ◽  
Deep Trouble

Some philosophers think that the study of social phenomena must apply methods from natural science. Researchers should discover causal regularities (whenever C operates, E occurs) and fit them into systematic theories. Some philosophers hold that social phenomena call for an entirely different approach, in which researchers seek to interpret fully the meaning of people’s actions, including their efforts to communicate and cooperate. On this view, the nearest that researchers will come to regularities will be to discover rules (whenever the situation is S, everyone must do A). The nearest that they will get to systematic theories will be systematic expositions of rules, like the rules of a kinship system. Besides the naturalistic school and the interpretive school, the philosophy of social science harbours a critical school. This finds researches endorsed by the other two schools shot through with bias. It inclines to agree with the interpretive school in resisting naturalistic methods. However, its charges against naturalistic researches extend to interpretations. For interpretations may give untroubled pictures of societies in deep trouble, or picture the trouble in ways that serve the interests of the people who profit from it, for example, by leaving current rules about taking workers on and laying them off unquestioned. Here the critical school may itself use naturalistic methods. If it contends that ignoring ways of reassigning authority over employment increases the chances of private enterprises’ retaining their present authority, the critical school is talking about a causal connection. There is no rule that says anyone must increase the chances. Yet the researches sponsored by the three schools are complementary to the degree that researches into regularities and into rules are complementary. Settled social rules have counterparts in causal regularities, which may be expressed in similar terms, although the evidence for regularities need not include intended conformity. Some regularities are not counterparts of rules, but involve rules notwithstanding. If the proportion of marriages in Arizona ending in divorce is regularly one-third, that is not (as it happens) because one-third of Arizonans who marry must divorce. Yet marriage and divorce are actions that fall under rules. The three schools do more than endorse studies of rules or regularities. The critical school denies that any study of social phenomena can be value-free, in particular on the point of emancipating people from the oppressions of current society. Either researchers work with the critical school to expose oppression; or they work for the oppressors. The interpretive school brings forward subjective features of human actions and experiences that overflow the study of rules. These features, too, may be reported or ascribed correctly or incorrectly; however, the truth about them may be best expressed in narrative texts more or less elaborate. Postmodernism has generalized these themes in a sceptical direction. Every text can be read in multiple, often conflicting, ways, so there are always multiple, often conflicting, interpretations of whatever happens. Every interpretation serves a quest for power, whether or not it neatly favours or disfavours an oppressive social class. Such contentions undermine assumptions that the three schools make about seeking truth regarding social phenomena. They do even more to undermine any assumption that the truths found will hold universally. The assumption about universality, however, is a legacy of the positivist view of natural science. Positivism has given way to the model-theoretic or semantic view that science proceeds by constructing models to compare with real systems. A model – in social science, a model of regularities or one of rules – that fits any real system for a time is a scientific achievement empirically vindicated. Renouncing demands for universality, the philosophy of social science can make a firm stand on issues raised by postmodernism. It can accept from postmodernists the point that scientific success happens in local contexts and only for a time; but resist any further-reaching scepticism.

scholarly journals Makna Lou dan Huma dalam Novel Api Awan Asap Karya Korrie Layun Rampan

Aksara ◽  
2019 ◽  
Vol 31 (1) ◽  
pp. 39
Author(s):  
Diyan Kurniawati
Keyword(s):  
External Factor ◽  
Sociological Theory ◽  
Land Ownership ◽  
Social Meaning ◽  
The Novel ◽  
Cultural Products ◽  
Mining Companies ◽  
Kinship System ◽  
The People ◽  
Family Closeness

AbstrakPenelitian ini bertujuan menggambarkan makna lou dan huma yang terdapat dalam novel Api Awan Asap karya Korrie Layun Rampan. Makna tersebut meliputi makna sosiologis atau budaya, dan makna filosofis. Masalah penelitian adalah bagaimana makna lou dan huma, baik makna sosiologis atau budaya, dan filosofis. serta posisi masyarakat dalam menghadapi faktor eksternal yang menganggu lou dan huma. Untuk memecahkan masalah dan tujuan penelitian digunakan metode kualitatif yang bersifat deskriptif, yaitu dengan cara mendeskripsikan makna lou dan huma, dan posisi masyarakat dalam menghadapi faktor eksternal. Penelitian ini menggunakan teori sosiologi sastra dan didukung dengan teori identitas dan ekokritik. Hasil penelitian membuktikan makna sosiologis lou ditampilkan melalui bentuk rumah lou yang dibuat agar masyarakat yang tinggal di dalamnya merasa aman. Lou juga menjadi tempat pewarisan tradisi berupa kesenian dan produk budaya, serta tempat meneruskan garis keluarga. Secara filosofis, lou menunjukkan sistem kekerabatan dan keeratan perasaan di antara masyarakat. Makna sosiologis huma adalah konsep pengelolaan hutan dan tanah yang memperhatikan ekosistem. Secara filosofis, huma dalam pembagian hutan. menunjukkan konsep keteraturan masyarakat Dayak Benuaq. Perusahaan kayu dan pertambangan menyebabkan  masyarakat mengalami trauma dan instropeksi terhadap kelegalan kepemilikan tanah. Dari hasil penelitian dapat disimpulkan bahwa lou dan huma merupakan identitas masyarakat Dayak Benuaq yang dipertahankan keberadaannya sekaligus budaya dan filosofi  yang ada di dalamnya. Kata kunci: identitas, masyarakat, lou, huma  AbstractThis study aims to describe the meaning of lou and huma in the novel of Api Awan Asap by Korrie Layun Rampan. The meaning includes sociological or cultural and philosophical meanings. It discusses the sociological or cultural and philosophical meanings of lou and huma, and position of the community deals with external factor that interfere  with loa and huma. It uses descriptive qualitative methods to describe the meaning of lou and huma, and position of the community deals with external factor. This study also applies sociological theory of literature and identity and echocritic theories.The results reveals that there is a sociological or social meaning in the form of the lou house so that the people who live in it feel safe. Lou is also a traditional inheritance of art and cultural products, and a place where they contimue their family line. Meanwhile, in its philosophical meaning, lou displays a close kinship system and family closeness among Dayak Benuaq people. The sociological meaning of huma is the concept of forest and land management that takes into account the ecosystem. Philosophically, huma in forest fragmentation shows the concept of regularity in Dayak Benuaq community.. The operation of timber and mining companies causes the community’s trauma and reflection on the business of land ownership. In conclusion, Lou and Huma are forms of identity in Dayak Benuaq people, whose existence, culture, and philosophy are continuously maintained. Keywords: identity, society, lou, huma 

scholarly journals Representasi Unsur Budaya Novel "Swarna Alor: Impian di Langit Timur" Karys Dyah Prameswarie

2021 ◽  
Vol 10 (1) ◽  
pp. 37
Author(s):  
Qhothrun Nadaul Jannah ◽  
Candra Rahma Wijaya Putra
Keyword(s):  
Secondary Data ◽  
Reciprocal Relationship ◽  
Cultural Preservation ◽  
Data Sources ◽  
Primary Data ◽  
The Novel ◽  
Cultural Elements ◽  
The Arts ◽  
Livelihood Systems ◽  
Descriptive Approach

Artikel ini akan mengungkapkan unsur budaya serta upaya pelestarian budaya yang dilakukan tokoh dalam novel "Swarna Alor" oleh Dyah Prameswarie. Jenis penelitian ini adalah penelitian kualitatif dengan pendekatan deskriptif. Data dalam penelitian ini meliputi kutipan terkait unsur budaya yang berupa kata, frasa, klausa, dan kalimat. Sumber data dalam penelitian diperoleh dari dua sumber yaitu sumber data primer dan sumber data sekunder. Teknik pengumpulan data pada penelitian ini menggunakan dua teknik yaitu teknik baca dan teknik catat. Hasil penelitian menunjukkan adanya (1) unsur budaya sistem religi berupa anismisme dan dinamisme, (2) unsur budaya sistem pengetahuan, menciptakan bahan pewarna alami, (3) unsur budaya sistem mata pencaharian hidup berupa menenun dan menjual, (4) unsur budaya sistem kesenian berupa tari lego-lego dan (5) hubungan timbal balik antara budaya dengan manusia, berupa peningkatan ekonomi manusia.Katakunci: budaya, mata pencaharian, pengetahuan, religi Abstract:This paper is going to reveal cultural aspect and cultural preservation efforts made by the character in the novel “Swarna Alor” by Dyah Prameswarie. This is a qualitative research with descriptive approach. The data in this study include cultural elements in the form of words, phrases, clauses, and sentences. Sources of data in the study were obtained from two sources: primary data sources and secondary data sources. Data collection techniques in this study used two techniques: reading and note taking techniques. The results showed (1) culture elements of religious system of animism and dynamism, (2) culture elements of knowledge system, creating natural dyes, (3) culture elements of livelihood systems in the form of weaving and trading, (4) cultural elements of the arts system in the form of lego-lego dance and (5) the reciprocal relationship between culture and humans, in the form of the human’s economy improvement.Keywords: culture, livelihood, knowledge, religion

scholarly journals SISTEM KEKERABATAN MASYARAKAT BALI DALAM NOVEL “TARIAN BUMI” KARYA OKA RUSMINI (KAJIAN ANTROPOLOGI SASTRA)

2017 ◽  
Vol 8 (2) ◽  
pp. 29
Author(s):  
Jafar - Lantowa
Keyword(s):  
Content Analysis ◽  
The Novel ◽  
Analysis Model ◽  
Validity And Reliability ◽  
Cultural Elements ◽  
Kinship System ◽  
The Family ◽  
Description Technique

This study aims to describe the kinship system of Balinese in novel Tarian Bumi by Oka Rusmini, and uses literary anthropology approach. In analyzing the cultural elements particularly the kinship system of the Balinese in the novel, this study uses descriptive interpretative method by presenting it in description technique. The data were collected from reading and noting technique, and analyzed by using literary anthropology approach with content analysis model. Content analysis was done through inference, analysis, validity and reliability. The results show that the kinship system of Balinese is Patriliniel and Sekasta kinship system. This relationship is clearly illustrated by Telaga descendans of Brahmins who married to Sudra man and became a disgrace and catastrophe for the family. The Sekasta marriage system is opposed by Telaga by marrying a man who was not a descendant of Brahmins. As a result, Telaga is declared out of its Dadia (Brahmin’s family temple). Telaga followed her husband as a Sudra woman as well as his descendants because of the Patrilineal kinship system that governs the lives of Balinese.

scholarly journals SPIRITUAL HAPPINESS IN MALWA MINIATURE PAINTINGS STYLE

2021 ◽  
Vol 2 (2) ◽  
pp. 34-47
Author(s):  
Kanchan Kumari
Keyword(s):  
Human Nature ◽  
Folk Art ◽  
The Other ◽  
Religious Traditions ◽  
Folk Traditions ◽  
Line Form ◽  
The Arts ◽  
The People ◽  
Expression Of Emotion ◽  
Miniature Painting

 English - All the arts are result of human nature & Beauty. one of the ancient primitive art and the cultured art and on the other hand, the development of folk art takes place. Folk art often consists of religious narratives, religious traditions, religious symbols and a part from fictional mythological events, social festivals and social beliefs are based on the background.  Art is incomplete without each other in terms of folk art and classical art. These two forces are complementary to each other. This most of the paintings of our Indian miniature painting style are based on poems and literature. The miniature paintings of Malwa are for spiritual enjoyment, it is a reflection of its civilization and culture, in which The people there are not able to see the spirit of life.  important various elements of Malwa miniature painting style of folk art For many subjects (literature) such as Kalpasutra, Ramayana, Mahabharata, Devi Mahatmaya, Bustan of Saadi are based on. that are spiritual and historical respectively. Pictures based on poems are made on enchantment/affairs (Radha Krishna) and Nayika  Bhed  respectively. In The subjects of the pictures are like- Rasik Priya, Barhamasa, Ragamala, Rasaveli. In which we get the elements of art, human figures, nature Illustrations are visible through colour, line, form, tone, texture, space  in architectural marking. Bhakti and yoga in Indian Art  along with this, special emphasis was placed on the expression of emotion, due to which the art of Malwa remained intact. Folk art traditions contained in Malwa Miniatures are still prevalent in villages and cities and in many museums. It is safe and people have unwavering faith in these folk traditions.          Hindi - सम्पूर्ण कलाऐं मनुष्य की सौन्दर्यवृत्ति का परिणाम है। प्राचीन आदिम कला में से एक ओर सुसंस्कृत कला का और दूसरी ओर लोककला का विकास होता है। लोककला प्रायः धार्मिक आख्यानों, धार्मिक परम्पराओं, धार्मिक प्रतीकों एवं काल्पनिक पौराणिक प्रसंगों के अतिरिक्त सामाजिक त्यौहारों तथा सामाजिक मान्यताओं की पृष्ठभूमि पर आधारित होती है। लोककला और शास्त्रीय कला दोनों ही कला एक दूसरे के बिना अधूरी है। ये दोनों ही एक दूसरे के पूरक है। इसी सन्दर्भ में हमारी भारतीय लघु चित्रशैली के अधिकांश चित्रों के विषय काव्यों तथा साहित्य (ग्रन्थों) पर आधारित है। मालवा की लघु  चित्रकला आध्यात्मिक आनन्द को लिए हुए है, उसकी सभ्यता और संस्कृति का वह प्रतिबिम्ब है, जिसमें वहाँ के जन जीवन की आत्मा के दर्शन होते हैं। मालवा लघुचित्र शैली के चित्र लोककला के विभिन्न महत्वपूर्ण तत्व लिए कई विषय (साहित्य) जैसे- कल्पसूत्र, रामायण, महाभारत, देवी महात्मय, बुस्तान आफ सादी पर आधारित है। जो क्रमशः आध्यात्मिक और ऐतिहासिक है। काव्यों पर आधारित चित्र क्रमशः प्रेमकथाओं तथा नायिका भेद पर बने है। इन चित्रों के विषय जैसे- रसिक प्रिया, बारहमासा, रागमाला, रसवेली है। जिसमें हमें लोककला के तत्व मनुष्याकृतियों, प्रकृति चित्रण, स्थापत्य अंकन में रंग, रेखा, रूप, तान, पोत, अन्तराल के द्वारा दृष्टिगोचर होते है। भारतीय कला में भक्ति एवं योग के साथ-साथ भाव की अभिव्यक्ति की ओर विशेष जोर दिया गया, जिसके कारण मालवा की कला भी अक्षुण बनी रही। मालवा लघुचित्रों में समाहित लोककला परम्परायें आज भी गाँव व शहरों में प्रचलित हैं और कई संग्रहालयों में सुरक्षित है तथा इन लोक परम्पराओं पर लोक मानस की अटूट श्रृद्धा है।

scholarly journals AKULTURASI DAN ASIMILASI ORNAMEN GORGA BATAK TOBA DALAM ARSITEKTUR GEREJA KATOLIK ST MIKAEL, PANGURURAN

2019 ◽  
Vol 1 (2) ◽  
pp. 223
Author(s):  
Polin Marsahala Simanjuntak ◽  
Yusuf Affendi ◽  
Sangayu Ketut Laksemi
Keyword(s):  
Ethnic Groups ◽  
Social Process ◽  
Modern Society ◽  
Cultural Traditions ◽  
Cultural Elements ◽  
Visual Form ◽  
The People ◽  
Toba Batak ◽  
Behavioral Attitudes ◽  
The Relationship

<p><strong>Abstract</strong></p><p>Humans as dynamic creatures who have the creativity, taste and intention in their lives. Therefore, humans always try to interact by using the natural environment as a source to meet certain needs. From this interaction the emergence of culture in society can be seen from the production of cultural artifacts such as cutlery, homes and decoration or ornaments. North Sumatra is an area in Indonesia which has many ethnic groups in the region, one of them is Batak. The Toba Batak ethnic is known for his diversity of skills as a medium for expressing people's ideas in a visual form. This visual form plays a role in the development of culture and communicates the values of the beliefs and customs of the people. Ornaments or ornaments on the Toba Batak traditional house are often referred to as Gorga. Gorga is a message of desire and advice that comes from knowledge, hope, thoughts, behavioral attitudes, and beauty to be communicated. The entry of Christianity became one of the new cultural elements of the Toba Batak customs. The Toba Batak experienced a social process characterized by efforts to reduce these differences. This process of assimilation and acculturation allows cultures and ethnic groups to adapt to other cultures. This change can refer to attitudes, values, and identity, even the Gorga ornament itself in the Toba Batak architecture. Gorga ornaments undergo a process of acculturation and assimilation so that it starts to be widely applied to modern public buildings. The church as a symbol of the relationship with the creator needs ornaments to carry implied meanings. The meaning of ornament that was understood before, from the understanding of Toba Batak cultural traditions experienced a constructive shift in meaning towards the understanding of church tradition. This gives enthusiasm, as well as an opportunity to preserve and develop local wisdom and values of the Toba Batak community in the life of modern society. </p><p><br /> <br /><strong>Abstrak</strong></p><p>Manusia sebagai mahluk yang dinamis yang memiliki cipta, rasa dan karsa dalam kehidupannya. Oleh karena itu, manusia senantiasa berupaya berinteraksi dengan menggunakan alam lingkungan sebagai salah satu sumber untuk memenuhi kebutuhan tertentu. Dari interaksi inilah munculnya kebudayaan dalam masyarakat yang dapat dilihat dari dihasilkannya artefak artefak budaya seperti peralatan makan, rumah tinggal dan ragam hias atau ornamen. Sumatera Utara merupakan daerah di Indonesia yang memiliki banyak etnis suku di wilayahnya salah satunya suku Batak. Etnis Batak Toba dikenal dengan keaneka ragaman keterampilan sebagai suatu media ungkapan ide masyarakat dalam bentuk visual. Bentuk visual inilah yang berperan dalam pengembangan kebudayaan serta mengkomunikasikan nilai-nilai kepercayaan dan adat istiadat masyarakatnya. Ornamen atau ragam hias pada rumah adat Batak Toba sering disebut dengan istilah Gorga. Gorga merupakan suatu pesan hasrat dan nasehat yang bersumber dari pengetahuan, harapan, buah pikiran, sikap perilaku, dan keindahan yang hendak dikomunikasikan. Masuknya agama Kristen menjadi salah satu unsur kebudayaan baru pada adat istiadat Batak Toba. Batak Toba mengalami suatu proses sosial yang ditandai dengan adanya usaha-usaha mengurangi perbedaan-perbedaan tersebut. Proses  asimilasi dan akulturasi ini memungkinkan budaya dan kelompok etnis menyesuaikan diri dengan budaya yang lain. Perubahan ini dapat merujuk kepada sikap,nilai, dan jati diri, bahkan ornamen  Gorga itu sendiri  pada  arsitektur Batak Toba. Ornamen Gorga mengalami proses akulturasi dan asimilasi sehingga mulai banyak diterapkan pada bangunan publik modern. Gereja sebagai simbol hubungan dengan pencipta membutuhkan ornamen untuk membawa makna-makna yang tersirat. Makna ornamen yang dipahami sebelumnya, dari pemahaman tradisi budaya Batak Toba mengalami pergeseran makna yang konstruktif terhadap pemahaman tradisi gereja. Hal tersebut memberikan semangat, serta kesempatan untuk melestarikan serta mengembangkan kearifan lokal dan nilai-nilai masyarakat Batak Toba ke dalam kehidupan masyarakat modern.</p>

scholarly journals The Impact of Literature in Construction the People of Modern Culture

2020 ◽  
Vol 1 (2) ◽  
pp. p45
Author(s):  
Hue Hoang Thi ◽  
Thao Do Phuong ◽  
Hang Phan Thuy
Keyword(s):  
Cultural Identity ◽  
Cultural Values ◽  
Modern Human ◽  
Human Model ◽  
Cultural Traditions ◽  
Modern Culture ◽  
The People ◽  
The Impact

This study clearly shows the value of literature and arts in general, contemporary Vietnamese poetry in particular, in the discovery and building of a modern, radical human model with Vietnamese cultural identity, on the basis of foreign cultural quintessence screening and processing department. The results of the study confirm the urgent need to establish new cultural values, modern human cultural personality, consistent with the cultural traditions of each nation and humanity.

scholarly journals THE INCLUSIVE VILLAGE OF INDONESIA (INTERFAITH TOLERANCE MODEL IN BALUN VILLAGE, LAMONGAN)

2019 ◽  
Vol 7 (4) ◽  
pp. 915-920
Author(s):  
Sholihul Huda
Keyword(s):  
Field Research ◽  
Cultural Background ◽  
Cultural Traditions ◽  
Religious Traditions ◽  
The Third ◽  
The People ◽  
Teachers And Students ◽  
Tolerance Model

Purpose: This paper is the result of field research that aims to describe the model of tolerance among Muslims, Christians, and Hindus in the Balun Village Turi District of Lamongan Regency Indonesia. In addition, this research wants to encounter the International opinion which thinks that Lamongan as Terrorist Village. Methodology: The data are analyzed using multidisciplinary science, meaning depending on the data obtained, if obtained religious data then the analysis used is the study of religion and so forth. Result: The results of the study are: the first, Balun's religious paradigm in understanding his religious doctrines is an inclusive sub-paradigm. The second, the cultural background of tolerance in Balun is the factor of understanding the inclusive, sub-inclusive religious doctrines, pluralist political policies, tolerant socio-cultural traditions, the different religious traditions of marriage. The built tolerance models are: the first is the Plural Village Structure (Tool). The second is Multicultural (Democratic) Family, the third is “Ngaturi / Kenduri” Multicultural, the fourth is Inclusive Da'wah and the fifth is Multicultural Tombs. Balun village can be seen as an inspiration and a mirror for the people of Indonesia which are prone to conflict between people, so our hope to build a united, tolerant, progressive, peaceful and harmonious Indonesia can be realized. Applications: This research can be used for universities, teachers, and students. Novelty/Originality: In this research, the model of the inclusive village of Indonesia is presented in a comprehensive and complete manner.

scholarly journals Peningkatan Apresiasi Seni Dan Budaya Masyarakat Dalam Upaya Mewujudkan Desa Mergowati Sebagai Desa Wisata

Abdi Seni ◽  
2020 ◽  
Vol 10 (1) ◽  
pp. 34-46
Author(s):  
Soemaryatmi Soemaryatmi
Keyword(s):  
Social Life ◽  
Tourism Industry ◽  
Economic Activities ◽  
Cultural Traditions ◽  
Creative Dance ◽  
Traditional Art ◽  
The Arts ◽  
The People ◽  
Arts And Culture ◽  
Traditional Arts

AbstrakPeningkatan Apresiasi Seni Dan Budaya Masyarakat  Dalam Upaya Mewujudkan Desa Mergowati  Sebagai Desa Wisata, merupakan kegiatan dalam rangka meningkatkan kesadaran masyarakat Desa Mergowati terhadap potensi seni budaya yang dimiliki untuk dijadikan industri wisata. Mergowati adalah wilayah pedesaan yang memiliki lingkungan alam yang sejuk asri, dan pemandangan yang indah serta kehidupan sosial  masyarakat yang ramah dan penuh kekeluargaan. Desa Mergowati memiliki sejarah yang menarik, didukung dengan situs-situs peninggalan Kerajaan Mataram dan memiliki seni budaya serta kerajinan tangan terbuat dari bambu. Metode apresiasi dengan pendekatan aplikatif dan dengan meminjam pemikiran Alfian tentang kreatif, digunakan untuk membahas bagaimana  meningkatkan apresiasi seni tradisional masyarakat Desa Mergowati, dan bagaimana meningkatkan kreativitas pengrajin  anyaman  bambu. PPM Tematik di Desa Mergowati kali ini difokuskan pada peningkatan apresiasi seni tradisioal,  workshop pemanfaatan bambu untuk cinderamata, dan mengapresiasi tradisi budaya (Grebeg Gunung Boto). Hasil kegiatan dapat disampaikan sebagai berikut, (1) Pelatihan seni tradisional Tari Kuda Lumping, Tari Kreasi Baru: Tari Rigen, Tari Kupu-Kupu, Tari Merak, Tembang Mocopat, Tembang Dolanan. (2) Workshop pemanfaatan bambu: Lampu Hias, Pot Gerabah Hias, Gantungan Kunci. Diharapkan muncul kegiatan yang bernuansa ekonomi kreatif.Keywords. Apresiasi,  Seni, Mergowati, Wisata. AbstractIncreasing the Appreciation of Arts and Culture in the Community Efforts to Realize Mergowati  as a Tourism Village, is an activity in order to increase the awareness of the Mergowati people  to the potential of the arts and culture they have to make into the tourism industry. Mergowati is a rural area which has a cool natural environment, beautiful scenery and social life that is friendly and full of family. Mergowati village has an interesting history, supported by sites of the kingdom of Mataram and has cultural and handicraft made from bamboo. The appreciation method, with an applicative approach and by borrowing Alfian’s thoughts about creative, is used to discuss how to increase the appreciation  of  traditional  art  from  the  people  of  Mergowati  Village,  and  how  to  increase  the creativity of woven bamboo craftsmen. Thematic PPM in Mergowati Village this time is focused on increasing  appreciation  of  traditional  art,  workshops  on  the  use  of  bamboo  for  souvenirs,  and appreciating cultural traditions (Grebeg Gunung Boto). The results of the activities can be delivered as  follows,  (1)  Traditional  arts  training  on  Kuda  Lumping  Dance,  New Creative  Dance:  Rigen Dance, Kupu Kupu Dance, Merak Dance, Mocopat Song, Dolanan Song. (2) Workshop on the use of bamboo: Decorative lamps, decorative pottery pots, key chains. It is hoped that creative economic activities will emerge.Keywords: Appreciation, Art, Mergowati, Tourism  

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