The Resistance of Slave in Colonial Era toward Surapati by Abdoel Moeis

2017 ◽  
Vol 3 (1) ◽  
pp. 70
Author(s):  
I Nyoman Yasa ◽  
Anang Santoso ◽  
Roekhan
Keyword(s):  
Qualitative Research ◽  
Skin Color ◽  
Color Discrimination ◽  
Literary Work ◽  
Point Of View ◽  
Colonial Discourse ◽  
Colonial Era ◽  
White Skin ◽  
Black Skin ◽  
The Impact

This descriptive qualitative research is done based on slave and slavery problem in Indonesia in literary work. It is executed by using deconstruction technique, and it has the goals to describe: (1) The relation between colonials and colonialized people in Surapati novel and (2) The resistance of slave to the employer, and (3) The characteristics of Surapati novel in postcolonial perspective. The result of this research shows that the relation between colonials and colonialized people, it is between Dutch and Indonesian indigene is an unbalanced relation. Dutch’s domination toward indigene is shown through Dutch’s prejudices toward indigene, animal stereotyping to indigent, and skin color discrimination which is constructed by colonial. Dutch viewed themselves are more civilized than indigene because they have white skin color, otherwise indigene have black skin color, or not white. This point of view is reconstructed in their mind and attitude, so there is a stereotype that indigene is uncivilized, negligent, lazy, and like an animal (monkey). The impact of this domination (discrimination, racism, and marginalization) makes indigene perform resistance. Resistance is done by slave/indigene in form of mimicry, and mockery that mocking Dutch colonial as an effort to destroy their power. The mimicry and mockery show the hybrid attitude of slave/indigene, so the discourse that is constructed in Surapati novel is ambiguous. So that, in postcolonial perspective this novel can be said having ambiguous characteristics. In one side it constructs opponent discourse, but in another side it is hegemonies by colonial discourse.

Wacana Kolonial dalam Novel Max Havelaar: Sebuah Kajian Poskolonial

Metahumaniora ◽  
2017 ◽  
Vol 7 (3) ◽  
pp. 411
Author(s):  
Abu Bakar Ramadhan Muhamad
Keyword(s):  
Point Of View ◽  
The Other ◽  
The Novel ◽  
Colonial Discourse ◽  
The Impact ◽  
The Voice

AbstrakHegemoni kolonialisme dalam budaya poskolonial merupakan alasan penelitian inikemudian mengkaji wacana kolonial dalam novel Max Havellar (MH) khususnya dampakditimbulkannya. Dampak dimaksud adalah posisi keberpihakan pemikiran tersirat darikarya tersebut. Hasil pembahasan menunjukkan, secara temporal maupun permanen MHmenyuarakan ketidakadilan dalam kondisi-kondisi kolonial menyangkut penindasan sangpenjajah terhadap terjajah. Hanya saja, upaya mengatasnamakan atau mewakili suarakaum terjajah terbukti mengimplikasikan ciri ideologis statis kerangka kolonialisme(orientalisme); yakni cara pandang Eropasentris, di mana “Barat” sebagai self adalah superior,dan “Timur” sebagai other adalah inferior. Dalam konteks poskolonialisme, MH dengan sifatkritisnya yang berupaya “menyuarakan” nasib pribumi terjajah, justru menampilkan stigmapenguatan kolonialitas itu sendiri secara hegemonik. Artinya, “menyuarakan” nasib pribumidimaknai sebagai keberpihankan kolonial yang kontradiktif, di mana stigma penguatankolonialitas justru lebih terasa, ujung-ujungnya melanggengkan hegemoni kolonial. Tidakmembela yang terjajah, tetapi memperhalus cara kerja mesin kolonial.AbstractThe hegemony of colonialism in the culture of postcolonial society is the reason this studythen examines the colonial discourse in the novel Max Havellar (MH) in particular the impactit brings. The impact in question is the implied position of thought in the work. The resultsof the discussion show that, temporarily or permanently, MH voiced injustice in the colonialconditions regarding the oppression of the colonist against the colonized. However, the effort toname or represent the voice of the colonized has proven to imply a static ideological characterin the framework of colonialism (orientalism); ie Eropacentric point of view, in which “West” asself is superior, and “East” as the other is the inferior. In the context of postcolonialism, MH withits critical nature that seeks to “voice” the fate of the colonized natives, actually presents thestigma of strengthening coloniality itself hegemonicly. That is, “voicing” the fate of the pribumiis interpreted as a contradictory colonial flare, where the stigma of strengthening colonialityis more pronounced, which ultimately perpetuates the hegemony of colonialism. No longerdefending the colonized, but refining the workings of the colonial machinery.

scholarly journals Black skin matters : the significance of color in early modern England

2021 ◽  
Author(s):  
◽  
Timothy Love
Keyword(s):  
Early Modern ◽  
Skin Color ◽  
Black People ◽  
Early Modern England ◽  
English Renaissance ◽  
Titus Andronicus ◽  
The Tempest ◽  
Black Skin ◽  
Love's Labour's Lost ◽  
The Impact

This book explores the impact of stereotypical concepts associated with black skin color in representations of black people during the English Renaissance, namely Shakespeare's Othello (Othello), Aaron (Titus Andronicus), Caliban (The Tempest), Rosaline (Love's Labour's Lost), and the "dark lady" (Sonnets). Ultimately, this book demonstrates how Shakespeare, and texts of select English Renaissance authors, retaliate against traditional stereotypical, mythical, or colonial representations of black people -- representations stemming from distinct resentments for black skin color, hegemonic notions of black inferiority, and opportunistic ambitions deriving from collective concepts of white superiority. These very early postcolonial-minded authors foreshadow modern postcolonial philosophers as they factually assess psychological patterns associated with early modern black people who endure racial discrimination, subjugation, and assimilation. Their literature contrasts previous and contemporary colonial works which fail to reference or utilize fact over racial myth when creating representations of black individuals.

scholarly journals Perlawanan Stigma Warna Kulit terhadap Standar Kecantikan Perempuan Melalui Iklan

Koneksi ◽  
2021 ◽  
Vol 5 (1) ◽  
pp. 67
Author(s):  
Joanne Mareris Sukisman ◽  
Lusia Savitri Setyo Utami
Keyword(s):  
Qualitative Research ◽  
Skin Color ◽  
New Product ◽  
Problem Formulation ◽  
Television Advertising ◽  
Skin Care ◽  
Semiotic Analysis ◽  
White Skin ◽  
Main Components ◽  
Concept Of Beauty

The development of a beauty standard stigma that says being beautiful is having white skin is a problem for some women in Indonesia, this is due to the construction of mass media and the entry of foreign cultures. That way those with dark or brown skin will feel insecure. Seeing this stigma, Pond's as one of the pioneers of skin care created an advertisement for their new product variant, Pond's White Beauty Skin Perfecting Cream, which shows models with various skin colors typical of Indonesian women. Based on this background, the formulation of the problem of this study is how to fight against the stigma of the beauty standard for women's skin color that is depicted in the TV ad for Pond's White Beauty Skin Perfecting Cream. Then the purpose of this study is to explain and describe the resistance to the stigma of the beauty standard for women's skin color that is depicted in the TV ad for Pond's White Beauty Skin Perfecting Cream. The theoretical review used in this research is advertising, television advertising, the concept of beauty standards, and stigma and resistance. To answer the problem formulation, this study uses qualitative research methods with Charles Sanders Pierce's semiotic analysis, which sees a phenomenon with three main components, namely Signs, Objects, and Interpretations. The results showed that in several scenes the advertisement gave a message that the standard of women's beauty was not measured by skin color, but beauty was based on the inner beauty or potential and talents possessed as well as a sense of gratitude and confidence. The conclusion is that this ad does not follow the construction of advertisements in general, but shows beauty with various skin tones that are characteristic of Indonesia, and wants to show women that basically all women with any skin color are beautiful.Berkembangnya suatu stigma standar kecantikan yang mengatakan cantik adalah memiliki kulit putih menjadi suatu problem bagi sebagian perempuan di Indonesia, hal ini disebabkan oleh kontruksi media massa dan masuknya budaya asing. Dengan begitu mereka yang memiliki kulit gelap atau sawo matang akan merasa tidak percaya diri. Melihat stigma tersebut Pond’s sebagai salah satu pelopor skin care membuat iklan untuk varian produk baru mereka Pond’s White Beauty Skin Perfecting Cream yang memperlihatkan model dengan beragam warna kulit khas perempuan Indonesia. Berdasarkan latar belakang tersebut, rumusan masalah penelitian ini yaitu bagaimana perlawanan terhadap stigma standar kecantikan warna kulit perempuan yang digambarkan pada iklan TV Pond’s White Beauty Skin Perfecting Cream. Kemudian tujuan penelitian ini adalah untuk menjelaskan dan mendeskripsikan perlawanan terhadap stigma standar kecantikan warna kulit perempuan yang digambarkan pada iklan TV Pond’s White Beauty Skin Perfecting Cream. Tinjauan teoritis yang digunakan dalam penelitian ini yaitu periklanan, iklan televisi, konsep standar kecantikan, dan stigma serta perlawanannya. Untuk menjawab rumusan masalah tersebut penelitian ini menggunakan metode penelitian kualitatif dengan analisis semiotika Charles Sanders Pierce yang melihat suatu fenomena dengan tiga komponen utama yaitu Tanda, Objek, dan Interpretan. Hasil penelitian menunjukan di beberapa scene iklan tersebut memberikan makna pesan di dalamnya bahwa standar kecantikan perempuan bukan diukur dari warna kulit, melainkan kecantikan di dasari dengan mengedepankan inner beauty atau potensi dan bakat yang dimiliki serta rasa bersyukur dan percaya diri. Kesimpulannya adalah iklan ini tidak mengikuti konstruksi iklan pada umumnya, tetapi menunjukan kecantikan dengan beragam warna kulit ciri khas Indonesia, dan ingin menunjukan pada para perempuan bahwa pada dasarnya semua perempuan dengan warna kulit apapun itu cantik.

scholarly journals Repetition Values on Martin Luther King Jr. Speech

2018 ◽  
Vol 3 (2) ◽  
pp. 178
Author(s):  
Mas Darul Ihsan
Keyword(s):  
Qualitative Research ◽  
Martin Luther ◽  
Real Life ◽  
Secondary Data ◽  
Point Of View ◽  
The Real ◽  
Famous People ◽  
Lincoln Memorial ◽  
The Impact ◽  
Martin Luther King

There are so many speeches delivered by such famous people in this world. But, if we are asked to give the point of view about the impact of each speech delivered then the speech from Martin Luther King Jr. will convey the high meaning in term of rethorical speech especially the content and the context about the concepts of repetition found. The speech was on 28th of August 1963, at the Lincoln Memorial, Washington D.C in a verbal ways and its text become the secondary data to be analyzed with much focus on emphasizing phrases, words or sentences. By using the concept of rethoric perspective through repetition such as anaphora, epistrophe and epizeuzis, the researcher wants to know the values behind the repetition. That is why, the analysis is using the descriptive qualitative research on taking the secondary data that has been adapted from the video and the text of the speech itself. The conclusion especially on the ideas of repetition are that Martin Luther King Jr. tries to make sure his audiences about that 1) the repetition is something more that the meaning itself, it is above. 2) The struggle, it is something true, needs to be realized in the real life, and adds the weight of the expection to be equal and free.

scholarly journals Deconstruction of the colonial discourse on the erpangir ku lau ritual in karo society

2019 ◽  
Vol 5 (6) ◽  
pp. 102-107
Author(s):  
Vanesia Amelia Sebayang
Keyword(s):  
Qualitative Research ◽  
Research Method ◽  
Social Reality ◽  
Colonial Discourse ◽  
Colonial Era ◽  
Qualitative Research Method ◽  
Qualitative Descriptive ◽  
Dutch Colonial ◽  
Descriptive Qualitative

Erpangir ku lau is a ritual of cleansing based on Hindu Pemena teachings. This ritual teaches the Karo people to maintain harmonious relations between humans, the forces of nature, and the Creator. However, in the Dutch colonial era, erpangir lau was stopped because it was part of the worship and the practice of magic. The method used in this article is a descriptive qualitative research method that uses theory as a basis. This qualitative descriptive design format embraces phenomenology and post-positivism. This study aims to describe, summarize the various situations or phenomena of social reality in a society that are the object of research, and try to pull that reality to the surface as a description of certain conditions, situations, or phenomena. The findings obtained are that the colonial influence still imprinted on the person of the Karo people even though the occupation had long since ended. Concerning the Dutch colonial discourse, it is necessary to carry out a deconstruction practice to reverse the Karo people's perspective on the erpangir ku lau rites.

Afro-descendant women Bolsa Familia and Supplemental Nutrition Assistance Program and women, infants, and children beneficiaries’ perceptions of skin color and class discrimination in Brazil and the United States

2021 ◽  
pp. 092137402098816
Author(s):  
Gladys Mitchell-Walthour ◽  
Fernanda Barros dos Santos
Keyword(s):  
Social Welfare ◽  
Skin Color ◽  
Color Discrimination ◽  
The United States ◽  
Assistance Program ◽  
Bolsa Familia ◽  
The Usa ◽  
Nutrition Assistance ◽  
And Gender ◽  
The Impact

We examine the impact of class and racial discrimination on Afro-descendant women social welfare beneficiaries in Brazil and the USA. We focus on the cities Salvador, São Paulo, Charlotte, and Milwaukee. We find that in all these cities, more than a majority of social welfare beneficiaries ate dark skinned thus showing that both countries are pigmentocracies where disadvantage is based on skin color, class, and gender. We find that of those admitting they experienced skin color discrimination more than a majority ate dark skinned. Women in the USA are generally more likely to acknowledge skin color discrimination while women in Brazil are more likely to acknowledge class based discrimination.

scholarly journals PERKAWINAN BEDA AGAMA DAN DAMPAKNYA TERHADAP PENDIDIKAN ANAK DI DESA WONOREJO KABUPATEN SITUBONDO

Fenomena ◽  
2021 ◽  
Vol 20 (2) ◽  
pp. 249-266
Author(s):  
Muhaiminah Darajat
Keyword(s):  
Qualitative Research ◽  
Common Good ◽  
Point Of View ◽  
Interfaith Marriage ◽  
The Common Good ◽  
The Future ◽  
Interfaith Marriages ◽  
The Common ◽  
The Impact ◽  
Religious Differences

Manusia adalah makluk sosial yang tidak mungkin bisa hidup tanpa bantuan orang lain. Karena itu, ia hidup bermasyarakat dan mengembangkan kebudayaan serta peradaban untuku kepentingan bersama. Maka pernikahan merupakan jalan dalam bersosialisasi dengan manusia lainnya. Akan tetapi jika pernikahan dihadapkan pada masalah perbedaan terutama perbedaan agama maka hal ini menjadi rumit untuk menjalankan roda kehidupan kedepan. Sebab, jika sudah memiliki anak maka hal ini dapat menimbulkan kegoncangan pada diri anak. Ia akan ragu untuk memilih antara agama ayah atau ibunya. Islam sangat jelas sekali dalam mengatur hal ini. Penelitian kualitatif deskriptif ini, bermaksud untuk mengungkap hasil dari pada pernikahan beda agama tersebut, yaitu dampak Pernikahan antar agama bagi kelangsungan pendidikan anak desa Wonorejo Kabupaten Situbondo. Dari studi penelitian yang ada terungkap bahwa Pernikahan antar agama bagaimanapun tetap merugikan, terlebih bila dipandang dari sudut pedagogis, sebab secara tidak langsung berarti sudah mempersiapkan lingkungan yang kurang baik bagi kedua belah pihak (pasangan dan keluarganya masing-masing) serta bagi kelangsungan pendidikan anak-anaknya. Social creatures, that's humans who cannot possibly live without the help of others. Therefore, he lives in society and develops culture and civilization for the common good. So marriage is a way of socializing with other humans. However, if marriage is faced with the problem of differences, especially religious differences, it becomes complicated to run the wheel of life in the future. Because, if you already have children, this can cause shock in the child. He will hesitate to choose between the religion of his father or mother. Islam is very clear in regulating this. This descriptive qualitative research, intends to reveal the results of the interfaith marriage, namely the impact of interfaith marriage for the continuity of education for the children of Wonorejo village, Situbondo City. From existing research studies, it is revealed that interfaith marriages are still detrimental, especially when viewed from a pedagogical point of view, because it indirectly means that they have prepared an unfavorable environment for both parties (spouse and their respective families) as well as for the continuity of children's education. his son.

Colorism in Israel: The Construct of a Paradox

2018 ◽  
Vol 62 (14) ◽  
pp. 2101-2116
Author(s):  
Henriette Dahan Kalev
Keyword(s):  
Skin Color ◽  
Zero Point ◽  
Skin Tone ◽  
National Unity ◽  
White Skin ◽  
European Origin ◽  
Black Skin ◽  
Zionist Movement ◽  
Set Up ◽  
Ethiopian Jews

The main argument in this article is that while attempting to establish a social and national unity, the Zionist movement has ended up in a socioeconomic split that lines up with ethnic rifts and a skin color divide. The Ashkenazi (East Europeans) have set up a white skin tone as the “zero point of reference” using bio-power practices in order to turn Mizrahim (Jews of Arab and Moslem countries of origin) into “New Jews” constructed in the images of the Jews of European origin. Later this practice was applied to Ethiopian immigrants. Consequently, in order to integrate “Mizrahim” and Ethiopian, Jews developed a paradoxical “Ashkenaziation” in their appearance and their practices, which included turning Mizrahiness and black skin assets into political capital.

scholarly journals DOES ORAL PRESENTATION AFFECT THE DEVELOPMENT OF THE STUDENTS’ ABILITY TO SPEAK IN EFL CLASSROOM?

2020 ◽  
Vol 1 (2) ◽  
pp. 13
Author(s):  
Ikrar Genidal Riadil
Keyword(s):  
Higher Education ◽  
Qualitative Research ◽  
Oral Presentation ◽  
Research Method ◽  
Qualitative Data ◽  
Point Of View ◽  
English Department ◽  
Qualitative Research Method ◽  
Research Problems ◽  
The Impact

<p class="fullTitleAbtract"><span>Oral Presentation is one of ways to develop the speaking ability</span><span>. </span><span>This study focuses on the impact of oral presentation toward speaking ability based on the student’s point of view in EFL classroom for higher education. <span>The purpose of this study were to investigate </span>the impact of oral presentation to the development of the students ability to speak English and know the student’s difficulties in doing oral presentation in EFL classroom for higher education<span>. From the purpose of this study, the researcher formulates two research problems: </span>(1) What are the impact of oral presentation to the student’s apeaking ability? And (2) What are the factors that make the student difficult to do oral presentation? In this study, the researcher used qualitative research method for collecting data<span>. To obtain the qualitative data, the researcher gave questionnaires for 25 students in the English Department of Tidar University.</span></span></p>

Wacana Kolonial dalam Novel Max Havelaar: Sebuah Kajian Poskolonial

Metahumaniora ◽  
2017 ◽  
Vol 7 (3) ◽  
pp. 411
Author(s):  
Abu Bakar Ramadhan Muhamad
Keyword(s):  
Point Of View ◽  
The Other ◽  
The Novel ◽  
Colonial Discourse ◽  
The Impact ◽  
The Voice

AbstrakHegemoni kolonialisme dalam budaya poskolonial merupakan alasan penelitian inikemudian mengkaji wacana kolonial dalam novel Max Havellar (MH) khususnya dampakditimbulkannya. Dampak dimaksud adalah posisi keberpihakan pemikiran tersirat darikarya tersebut. Hasil pembahasan menunjukkan, secara temporal maupun permanen MHmenyuarakan ketidakadilan dalam kondisi-kondisi kolonial menyangkut penindasan sangpenjajah terhadap terjajah. Hanya saja, upaya mengatasnamakan atau mewakili suarakaum terjajah terbukti mengimplikasikan ciri ideologis statis kerangka kolonialisme(orientalisme); yakni cara pandang Eropasentris, di mana “Barat” sebagai self adalah superior,dan “Timur” sebagai other adalah inferior. Dalam konteks poskolonialisme, MH dengan sifatkritisnya yang berupaya “menyuarakan” nasib pribumi terjajah, justru menampilkan stigmapenguatan kolonialitas itu sendiri secara hegemonik. Artinya, “menyuarakan” nasib pribumidimaknai sebagai keberpihankan kolonial yang kontradiktif, di mana stigma penguatankolonialitas justru lebih terasa, ujung-ujungnya melanggengkan hegemoni kolonial. Tidakmembela yang terjajah, tetapi memperhalus cara kerja mesin kolonial.AbstractThe hegemony of colonialism in the culture of postcolonial society is the reason this studythen examines the colonial discourse in the novel Max Havellar (MH) in particular the impactit brings. The impact in question is the implied position of thought in the work. The resultsof the discussion show that, temporarily or permanently, MH voiced injustice in the colonialconditions regarding the oppression of the colonist against the colonized. However, the effort toname or represent the voice of the colonized has proven to imply a static ideological characterin the framework of colonialism (orientalism); ie Eropacentric point of view, in which “West” asself is superior, and “East” as the other is the inferior. In the context of postcolonialism, MH withits critical nature that seeks to “voice” the fate of the colonized natives, actually presents thestigma of strengthening coloniality itself hegemonicly. That is, “voicing” the fate of the pribumiis interpreted as a contradictory colonial flare, where the stigma of strengthening colonialityis more pronounced, which ultimately perpetuates the hegemony of colonialism. No longerdefending the colonized, but refining the workings of the colonial machinery.

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