scholarly journals TRANSFORMASI KOMUNIKASI LAGU GENJER-GENJER DARI LAGU POPULER KE POLITIK

Perspektif ◽  
2022 ◽  
Vol 1 (3) ◽  
pp. 290-304
Author(s):  
Muhammad Subarkah

Abstrak Kreativitas karya budaya melalui lagu dalam sejarah Indonesia semenjak dahulu hingga kini ternyata sangat efektif menjadi alat komunikasi perubahan sosial dan politik. Di zaman dahulu dalam tradisi budaya Jawa ada yang disebut tembang atau lagu yang dipakai sebagai sarana komunikasi untuk memberikan arah petunjuk bagi perubahan tersebut. Tembang atau lagu ternyata menjadi alat menghela pesan kesadaran publik atas berbagai persoalan yang terjadi. Kajian atas sarana komunikasi melalui lagu itu ternyata dapat menjadi penanda atas perubahan sosial politik yang menandai sebuah era zaman. Dalam tulisan ini membahas soal perubahan komunikasi sebuah lagu di era menjelang kemerdekaan Indonesia atau era modern Nusantara. Lagu rakyat Banyuwangi yang dikenal dengan nama ‘Genjer-genjer’ yang pada awal pembuatannya di zaman Jepang hanya sebatas berfungsi lagu hiburan semata, namun pada suatu waktu dalam sebuah arus zaman bisa berubah menjadi lagu yang sangat kental dengan pesan sebuah ideologi dan politik. Bahkan, lagu rakyat yang memakai syair bahasa daerah Jawa dengan dialek Banyuwangi ini, nantinya berubah dan dianggap sebagai alat propaganda yang efektif sebuah kekuasaan politik yang bersifat nasional bahkan internasional. Di masa kini lagu Genjer-genjer semakin menarik karena telah dinyanyikan oleh orang asing dengan memakai bahasa asing atau melepaskan syair aslinya. Akibatnya lagu ini yang dahulu begitu popular, kemudian dalam beberapa puluh tahun saat terjadinya perubahan rezim menjadi terlarang dan menghilang dari telinga publik, kini mulai dikenal dan terdengar semarak kembali. Adanya kenyataan tersebut, maka melalui kajian ini, publik kemudian menjadi memahami kembali arti dan nilai pentingnya sarana komunikasi dari karya budaya melalui sebuah lagu pada umumnya, serta lagu ‘Genjer-genjer’ pada khususnya. Sebuah lagu ternyata bisa sangat efektif menjadi sarana komunikasi. Lagu ternyata tak bermata tunggal, yakni hanya hiburan dan pelepas ekpresi pribadi belaka. Lagu punya banyak fungsi dan wajah. Abstract The creativity of artistic works through songs in Indonesian history from the past until now has become very effective as a communication tool for social and political change. In ancient times in the Javanese cultural tradition, a so-called tembang or song was used as a means of communication to provide directions for these changes. Tembang or song turned out to be a tool to convey a message of public awareness of the various problems that occurred. The study of the means of communication through the song became a marker for the socio-political changes that marked an era. This paper discusses the difference in the transmission of a song in the period leading up to the independence of Indonesia or the modern era of the archipelago. The Banyuwangi folk song known as 'Genjer-genjer' which at the beginning of its creation in the Japanese era was only limited to functioning as an entertainment song, but at one time in a period, it could turn into a song that was very thick with the message of an ideology and politics. This folk song, which uses Javanese rhymes with the Banyuwangi dialect, will later change and be considered an effective propaganda tool for a political power that is national and even international. Nowadays, the song Genjer-genjer is more interesting because it has been sung by foreigners using a foreign language or releasing the original lyrics. As a result, this song, which used to be so popular, then in a few decades when the regime change took place, became banned and disappeared from the public's ear, is now starting to be known and sounds lively again. With this fact, through this study, the public will then understand the meaning and value of the importance of means of communication from cultural works through a song in general, and the song 'Genjer-genjer' in particular. A song can be very effective as a means of communication. The song does not have a single eye, that is, it is only entertainment and a mere release of personal expression. Songs have many functions and faces.

2021 ◽  
Vol 10 (1) ◽  
pp. 45
Author(s):  
Khairunnisa Musari

Pandemic brings a crisis. This makes world leaders have to work hard and smartly in managing state budgets. During the heyday of Islam, Muslims also faced crises. Given that time the power of Islam mastered many areas of the world, it can be assumed that the crisis that occurred in the past was a global crisis as it is happening today. The difference is the crisis that occurred at the time because of losing the war. This paper tries to describe the historical experience of the esham, one of the fiscal instruments in the Islamic world that helped the Ottoman Empire overcome the crisis. Esham has mobilized low-cost funds from the public in a relatively concise time. Esham served as a better choice than looking for foreign debt. As the origin of sukuk, esham has simpler structure so that can be used as an alternative to sukuk with a lower cost. To deal with a crisis, esham may intervene in the economy. Esham funds to the real sector in turn will help the government drive the economy as well as control prices in the market for goods and services. Therefore, esham has the potential in facing the crisis.


Jurnal HAM ◽  
2016 ◽  
Vol 7 (1) ◽  
pp. 35
Author(s):  
Oki Wahju Budijanto

AbstrakPenghayat Kepercayaan masih mengalami diskriminasi, khususnya dalam penghormatan hak-hak sipilnya. Hal ini berakar dari “perbedaan” yang lahir dari pengakuan negara atas agama dan perlakuan berbeda kepada “agama” dan “kepercayaan”. Pada Pemerintahan Joko Widodo-Jusuf Kalla salah satu agenda prioritas adalah memprioritaskan perlindungan terhadap anak, perempuan dan kelompok masyarakat termajinalkan, serta penghormatan HAM dan penyelesaian secara berkeadilan terhadap kasus-kasus pelanggaran HAM pada masa lalu menjadi momentum tepat untuk penegakan HAMnya. Pertannyaannya, implementasi penghormatan Hak Asasi Manusia bagi penghayat kepercayaan di Kota Bandung. Tulisan yang didasarkan pada penelitian bersifat deskriptif analisis dengan pendekatan yuridis normatif pada tataran implementasi (khususnya Kota Bandung), para penghayat kepercayaan tidak mengalami kendala dalam memperoleh layanan kependudukan dan catatan sipil. Namun demikian masih terdapat penolakan masyarakat umum terhadap pemakaman bagi para penghayat kepercayaan di tempat pemakaman umum. Penolakan ini tentu bertentangan dengan Pasal 8 ayat (2) Peraturan Bersama Menteri Dalam Negeri dan Menteri Kebudayaan dan Pariwisata Nomor 43 Tahun 2009 dan Nomor 41 Tahun 2009 tentang Pedoman Pelayanan Kepada Penghayat Kepercayaan Kepada Tuhan Yang Maha Esa, maka pemerintah daerah menyediakan pemakaman umum.Kata Kunci: Penghormatan HAM, Hak-Hak Sipil, Penghayat KepercayaanAbstractBelief adherent still experience discrimination, expecialy respect of their civil rights. it is rooted in the “difference” is born from the recognition of the state of religion and different treatment to “religion” and “belief”. In Government Joko Widodo-Jusuf Kalla which one of the priority agenda is to prioritize the protection of children, women and marginalized groups of society, as well as respect for human rights and equitable settlement of the cases of human rights violations in the past an appropriate moment to better provide the respect of human rights.This paper based of research which is descriptive analysis with normative juridical approach in terms of implementation (particularly the city of Bandung), the seeker of confidence not having problems in obtaining settlement services and civil records. However, there is still a general public rejection of the funeral for the seeker of confidence in the public cemetery. This rejection against to Article 8 (2) Joint Regulation of the Minister of Home Affairs and Minister of Culture and Tourism No. 43 of 2009 and No. 41 of 2009 on Guidelines for Care To Belief adherent in God Almighty, the local government provides the public cemetery.Keywords: Respect of Human Rights, Civil Rights, Belief Adherent


Author(s):  
La Ode Yusuf ◽  
I Wayan Cika ◽  
I Gusti Ketut Gde Arsana

Globalization has caused tradition to change, meaning that globalization has caused the sacred tradition to change into the propane tradition as it has been used as a tourist attraction. This present study discusses the Bangka mbule-mbule tradition used as a tourist attraction in Wakatobi Regency, South East Sulawesi. The study is intended to inform the public that the Bangka mbule-mbule has been performed as a cultural tourist destination. The study uses the descriptive qualitative method. The data which were obtained from the field were qualitatively described. The social theory combined with the theory of cultural tourism department was used to analyze the data. The result of the study shows that Tradition can be defined as a right heritage or a heritage from the past which is still currently found in society. One of the traditions which is still performed is the bangka mbule-mbule tradition. It is still performed by Mandati people in Wakatobi Regency, South East Sulawesi. The owners of the tradition still believe in it. It has been performed to support the cultural tradition in Wakatobi. The implication is that it has increased the number of tourists visiting Wakatobi, South East Sulawesi.


Author(s):  
Liga Mirlina

Nowadays the role of social media as a communication tool is increasing. Information technologies and communication habits of society changes also the way and the form how to create communication between the government and the society in Latvia. The aim of this research study is to evaluate the role of social media in Latvian government communication by analysing the use of the social media and interaction with the public. The formation of relations between government institutions and the society is defined in different policy documents of the Latvian government. Such research methods as document analysis, content analysis and comparative analysis to measure Latvian government profiles and followers’ involvement were employed to determine how social media use contributes to co-operation between the government and the public and effective exchange of information and coordination. The ways of communication in state administration performance have been changed. It is possible to mark two important changes – firstly, the government communication goal is not just to increase public awareness, but also interaction and involvement of the public in state administration, and secondly, development of information technology and public communication habits expands and makes varied methods and forms of government communication. Different Latvian government policy documents increase the role of communication in state administration, but the communication which is implemented by Latvian state institutions is unable to overcome public distancing and the lack of interest in the state administration.


2021 ◽  
Vol 5 (1) ◽  
pp. 79
Author(s):  
Agus Priyanto ◽  
Eko Priyo Purnomo ◽  
Mochammad Iqbal Fadhlurrohman ◽  
Herry Fahamsyah ◽  
Etika Khairina

In 2019 social media has indeed become a familiar phenomenon for Indonesian people in general. Social media is a communication tool that cannot be abandoned by every individual. In fact, it has become a habit for every individual to share information through social media, because the practical benefits of social media are a means of communication. Social media in its use has many benefits, both positive and negative, like two ends of the sword. The positive value of social media is used as a means of communication, a means of sharing information for voters, and a means of socializing between the KPU and the public. This study uses a qualitative descriptive method by describing the data obtained from the General Election Commission (KPU) of Bantul Regency by analyzing data taken directly from the documents of the General Election Commission of Bantul Regency (KPU Bantul). Voter Participation in Bantul Regency shows a higher participation rate compared to participation in the 2014 Election. The difference between the 2014 and 2019 Elections lies in the number of voters. In 2014 Facebook was used while in 2019 it was using Instagram. The percentage of voter participation in 2019 showed 87.9% of the total number of voters, while in 2014 voter participation was only 81% (Republika.co.id). In the 2014 Election, the KPU did not use Instagram to disseminate information about the Election, while the 2019 Election showed good participation.Di tahun 2019 media sosial memang menjadi fenomena yang tidak asing lagi bagi masyarakat Indonesia pada umumnya. Media sosial merupakan alat komunikasi yang tidak bisa ditinggalkan oleh setiap individu. Bahkan sudah menjadi kebiasaan setiap individu untuk berbagi informasi melalui media sosial, karena manfaat praktis media sosial adalah sebagai sarana komunikasi.Media sosial dalam penggunaannya memiliki banyak manfaat, baik positif maupun negatif, ibarat dua ujung pedang. Nilai positif media sosial digunakan sebagai sarana komunikasi, sarana berbagi informasi bagi pemilih, dan sarana sosialisasi antara KPU dengan masyarakat.Penelitian ini menggunakan metode deskriptif kualitatif dengan mendeskripsikan data yang diperoleh dari dokumen Komisi Pemilihan Umum (KPU) Kabupaten Bantul dengan menganalisis data yang diambil langsung dari dokumen Komisi Pemilihan Umum Kabupaten Bantul (KPU Bantul). Partisipasi Pemilih di Kabupaten Bantul menunjukkan angka partisipasi yang lebih tinggi dibandingkan dengan partisipasi pada Pemilu 2014. Perbedaan Pemilu 2014 dan 2019 terletak pada jumlah pemilih. Pada tahun 2014 Facebook digunakan sedangkan pada tahun 2019 menggunakan Instagram. Persentase partisipasi pemilih pada 2019 menunjukkan 87,9% dari total jumlah pemilih, sedangkan pada 2014 partisipasi pemilih hanya 81% (Republika.co.id). Pada Pemilu 2014, KPU tidak menggunakan Instagram untuk menyebarluaskan informasi seputar Pemilu, sedangkan Pemilu 2019 menunjukkan partisipasi yang baik.


2021 ◽  
Vol 31 (4) ◽  
pp. 219-246

The author takes on two interrelated tasks. The first is to justify the philosophy of history as an intellectual enterprise for the modern era and one which is dedicated to finding a positive meaning in the changes that occur within humanity as it moves from the past toward the future. The viability of that enterprise has been called into question by the catastrophes of the twentieth century. The second task is to propose a new concept of historical temporality instead of the “processual” one that was discredited in the previous century. Simon maintains that we are now living in a period similar to the “saddle time” (from 1750 to 1850) described by Reinhart Koselleck. The difference between that period and the current one lies in the replacement of the “processual” temporality that was established in that earlier time by an “evental” temporality, whose structure this article is intended to explain. The future plays a key role in the structure of evental temporality. The future no longer denotes the perspective that maps out the direction of historical changes but is instead synonymous with changes as such — changes so radical that the continued existence of mankind within its former ecological, biological and physiological boundaries is at stake. The author illustrates these changes with references to bioengineering, artificial intelligence, anthropogenic climate change, etc. Expectations about these changes are utopian and dystopian at the same time and can feed one’s wildest hopes and fantasies as well as inspire the darkest fears and dreads. In any case, these changes themselves are in no way determined by the previous course of history. The future they point to undermines the continuity of human experience because it is completely independent of the past.


2020 ◽  
Vol 8 (1) ◽  
pp. 62
Author(s):  
Rochmad .

Abstract The development of the era from the traditional, now entering the modern era. That is, many people are now spoiled with technological. In the past, people traveled to one city with another city requires a lot of time. Furthermore, people see the world still using the Globe and the information needed takes a long time. Conditions are inversely proportional after the public knows the technology. Society is facilitated and spoiled with technology. When lazy to move all what we need today can be directly delivered today. In this era, service bureaus have begun to stand up everywhere. Now there is no need to worry about the daily needs that are needed. Likewise in the world of education. Therefore, the development of the times certainly also requires a technology. Keywords: Technology, Learning, Islamic Religious Education. Abstrak Perkembangan zaman dimulai dari tradisional, kemudian sekarang memasuki era modern. Artinya, banyak masyarakat sekarang yang dimanjakan dengan kecanggihan teknologi. Dahulu, orang bepergian ke kota satu dengan kota yang lain membutuhkan banyak waktu. Selanjutnya, masyarakat melihat dunia masih menggunakan Globe dan informasi yang dibutuhkan diperlukan waktu yang lama. Kondisi berbanding tebalik setelah masyarakat mengetahui teknologi. Masyarakat dipermudah dan dimanjakan dengan teknologi. Ketika malas bergerak semua apa yang kita butuhkan hari ini bisa langsung diantar hari ini juga. Di era ini, biro jasa sudah mulai berdiri dimana-mana. Sekarang tidak perlu khawatir tentang kebutuhan sehari-hari yang dibutuhkan. Begitu juga dalam dunia pendidikan. Karenanya, perkembangan zaman tentunya juga membutuhkan sebuah teknologi. Kata Kunci: Teknologi, Pembelajaran, Pendidikan Agama Islam


2009 ◽  
Vol 51 (4) ◽  
pp. 691-714 ◽  
Author(s):  
Stefanie Gänger

In 1899, Chilean workers discovered the mummified body of a woman in a copper mine in Chuquicamata, in the Atacama Desert. Chile's most prominent archaeologists were called to examine the body and they estimated it had been in the mine for more than four centuries. What most astonished both the public and the scholarly community was that the body had been preserved virtually intact, apparently by nothing but the environmental conditions surrounding it. José Toribio Medina, a central figure in Chilean archaeology at the time, discussed this finding in 1901: Natural causes account for the mummy of Chuquicamata. The body is that of a female. The depth of the soil where the corpse was found was no more than six to eight feet, and the miner was probably searching the mountain when a sudden collapse buried her. The miner, feeling that the mountain was breaking down, lifted her arms up to protect her head, the position in which her body is preserved. … In some parts of the body, especially the arms, the difference between the injured and the intact parts of the skin can even be distinguished, to the point where it seems almost that blood is flowing from the wounds. In her face, hidden between her arms, her contracted mouth is visible… .1


Jurnal HAM ◽  
2016 ◽  
Vol 7 (1) ◽  
pp. 35
Author(s):  
Oki Wahju Budijanto

AbstrakPenghayat Kepercayaan masih mengalami diskriminasi, khususnya dalam penghormatan hak-hak sipilnya. Hal ini berakar dari “perbedaan” yang lahir dari pengakuan negara atas agama dan perlakuan berbeda kepada “agama” dan “kepercayaan”. Pada Pemerintahan Joko Widodo-Jusuf Kalla salah satu agenda prioritas adalah memprioritaskan perlindungan terhadap anak, perempuan dan kelompok masyarakat termajinalkan, serta penghormatan HAM dan penyelesaian secara berkeadilan terhadap kasus-kasus pelanggaran HAM pada masa lalu menjadi momentum tepat untuk penegakan HAMnya. Pertannyaannya, implementasi penghormatan Hak Asasi Manusia bagi penghayat kepercayaan di Kota Bandung. Tulisan yang didasarkan pada penelitian bersifat deskriptif analisis dengan pendekatan yuridis normatif pada tataran implementasi (khususnya Kota Bandung), para penghayat kepercayaan tidak mengalami kendala dalam memperoleh layanan kependudukan dan catatan sipil. Namun demikian masih terdapat penolakan masyarakat umum terhadap pemakaman bagi para penghayat kepercayaan di tempat pemakaman umum. Penolakan ini tentu bertentangan dengan Pasal 8 ayat (2) Peraturan Bersama Menteri Dalam Negeri dan Menteri Kebudayaan dan Pariwisata Nomor 43 Tahun 2009 dan Nomor 41 Tahun 2009 tentang Pedoman Pelayanan Kepada Penghayat Kepercayaan Kepada Tuhan Yang Maha Esa, maka pemerintah daerah menyediakan pemakaman umum.Kata Kunci: Penghormatan HAM, Hak-Hak Sipil, Penghayat KepercayaanAbstractBelief adherent still experience discrimination, expecialy respect of their civil rights. it is rooted in the “difference” is born from the recognition of the state of religion and different treatment to “religion” and “belief”. In Government Joko Widodo-Jusuf Kalla which one of the priority agenda is to prioritize the protection of children, women and marginalized groups of society, as well as respect for human rights and equitable settlement of the cases of human rights violations in the past an appropriate moment to better provide the respect of human rights.This paper based of research which is descriptive analysis with normative juridical approach in terms of implementation (particularly the city of Bandung), the seeker of confidence not having problems in obtaining settlement services and civil records. However, there is still a general public rejection of the funeral for the seeker of confidence in the public cemetery. This rejection against to Article 8 (2) Joint Regulation of the Minister of Home Affairs and Minister of Culture and Tourism No. 43 of 2009 and No. 41 of 2009 on Guidelines for Care To Belief adherent in God Almighty, the local government provides the public cemetery.Keywords: Respect of Human Rights, Civil Rights, Belief Adherent


Author(s):  
Alvin Alvin ◽  
Mieke Choandi

As time goes by, people, especially in urban areas, tend to have individualistic characteristics due to their busy daily routines. Where most of the time spent at work, home or shopping centers. Humans as social creatures who should socialize and interact with others to meet social needs. To meet social needs in the current modern era, it takes a social container that can accommodate the activities of the surrounding community. So that people can meet with each other, socialize and also interact through these social media platforms. Central Jakarta, precisely in the Senen Area, there is the Senen Market which is one of the historic / iconic buildings known as a dense place for trade activities, namely trade / services, namely the Senen Market, known as the Thrift center in Jakarta today, the community center can search clothes at economical prices. However, the daily life of the Senen people tends to only sell clothes that saturate the Senen community so that the Senen Market is now fading. As well as Senen, there are very few entertainment venues in the Senen Region, causing the Senen economy to decline. This is also related to Malcolm Barnard's theory that clothing can be a verbal and non-verbal communication tool that can later restore Senen area to an area where people do not trade but can interact, socialize, and hone the creativity of the Clothing Fan Facility Economical. Where this project aims to support the Senen Market also reduces the saturation of the Senen Market residents in their daily business activities as well as to facilitate the needs of service users at the Senen Bus Station. This project is also intended as a forum for Thrift communities and the surrounding arts to interact with other communities and can also show the works / history of economic clothing that people will see and buy so that not only trading, but the public can learn and understand the meaning of the clothes which finally triggers the community to interact, socialize, and hone their creativity. Keywords:  clothing; Pasar Senen; ThriftAbstrakSeiring perkembangannya zaman, masyarakat khususnya di perkotaan cenderung memiliki sifat yang individualis dikarenakan rutinitas sehari-hari yang padat. Dimana sebagian besar waktu dihabiskan di tempat kerja, rumah ataupun pusat perbelanjaan. Manusia sebagai makhluk sosial yang seharusnya bersosialisasi dan berinteraksi dengan sesama untuk memenuhi kebutuhan sosial. Untuk memenuhi kebutuhan sosial di era modern saat ini, dibutuhkan wadah sosial yang dapat menampung aktivitas-aktivitas masyarakat sekitar. Sehingga masyarakat dapat saling bertemu, bersosialisasi dan juga berinteraksi melalui media wadah sosial tersebut. Jakarta Pusat, tepatnya di Kawasan Senen, terdapat Pasar Senen yang merupakan salah satu bangunan yang bersejarah / ikonik  yang dikenal sebagai tempat yang padat akan aktivitas berniaganya yaitu perdagangan / jasa yaitu Pasar Senen , dikenal sebagai pusat thrift di Jakarta saat ini yaitu pusat masyarakat dapat mencari pakaian dengan harga yang ekonomis. Akan tetapi keseharian masyarakat Senen cenderung hanya menjual pakaian saja membuat jenuh masyarakat Senen sehingga Pasar Senen kini meredup. Serta Senen terdapat minim sekali tempat hiburan yang terdapat di Kawasan Senen sehingga menimbulkan perekonomian Senen menurun. Hal ini berkaitan juga dengan teori dari Malcolm Barnard bahwa pakaian dapat menjadi sebuah alat komunikasi baik verbal maupun non-verbal yang nantinya dapat memulihkan kembali kawasan Senen menjadi Kawasan yang masyarakatnya tidak berdagang saja akan tetapi dapat berinteraksi, bersosialisasi, serta mengasah kreatifitas dari Fasilitas Penggemar Pakaian Ekonomis. Dimana Proyek ini bertujuan untuk menunjang Pasar Senen juga mengurangi kejenuhan penghuni Pasar Senen dalam kegiatan berniaganya sehari-hari juga untuk memfasilitasi kebutuhan pengguna jasa di Stasiun Bus Senen. Proyek ini juga ditujukan sebagai wadah bagi komunitas-komunitas thrift maupun seni sekitar untuk berinteraksi dengan komunitas lainnya dan juga dapat menunjukan karya-karya / sejarah dari pakaian ekonomis yang masyarakat akan lihat dan beli sehingga tidak hanya berdagang saja , akan tetapi masyarakat dapat mempelajari dan memahami arti dari pakaian tersebut yang akhirnya memicu masyarakat untuk berinteraksi, bersosialisasi, serta mengasah kreatifitas mereka.


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