RESOLUTION OF SOCIO-RELIGIOUS CONFLICT: REJECTION OF PIODALAN RITUAL IN MANGIR LOR, BANTUL

<p>Religion functions are to build brotherhood, yet religions can also be a source of <br />conflict.The rejection of Piodalan Ritual carried out by Maha Lingga Padma Buwana<br />Community by a number of Mangir Lor Sub-village residents, is a socio-religious conflict. The research aims to find out and explain why there is the rejection of Piodalan Ritual, and how the government together with the community resolve the conflict. The research uses a case study approach. Data collection techniques include interviews, observations, documentation, and triangulations. Primary data sources are from structural officials of government and cultural leaders of the community. Secondary data sources are from documents, reference books, and historical records. Analysis of qualitative data in interactive and continuous manners includes data reductions, data presentations, and conclusions. The result shows that the conflict between Mangir residents and Mahalingga Padma Buwana Community is the lack of communication and different perceptions regarding the Piodalan Ritual. The government and the community resolve the conflict by utilizing the local wisdom values, rembuk desa (deliberation), rukun (harmony), and ngajeni (respect).</p><p> </p>

Etnomatematika: Eksplorasi Transformasi Geometri Tenun Suku Sasak Sukarara

Mathematics is considered as a subject that still far from reality and culture. Historically, mathematics has closely related to everyday life, including culture in Lombok West Nusa Tenggara. This culture can explore mathematical concepts to bring mathematics closer to reality and people's perceptions and cultural aspects as the basis for learning mathematics in schools. Therefore, this study explores the elements of geometry transformation in the weaving of the Sasak Sukarara tribe of Central Lombok from an ethnomathematics point of view. This research is qualitative research embracing an ethnographic approach. Data collection methods were carried out through observation and interviews with cultural leaders and native weavers from Sukarara, Central Lombok. The data analysis technique in this study used content analysis and triangulation techniques. The content analysis technique provides detailed data dealing with the weaving culture and habits of the research subjects carried out at the research location. The data source triangulation technique was carried out by comprehensively exploring the relationship between the mathematical knowledge system and the weaving motif culture and looking at the mathematical conceptions that exist in the Sukarara weaving motif. This study showed that in the motifs of wayang, subahnale, keker, four stars, and alang/lumbung, the concepts of reflection and translation could be used as learning resources for geometry transformation materials.

The Social Realist Stories of Putu Shanty as Historical Record

Putu Shanty was one of Bali’s leading intellectuals in the middle of the twentieth century, but he has been effaced from official publications identifying cultural leaders of the island. His short stories, written in a social realist style, were intended as interventions that would influence the course of history but are also a valuable record of historical discourse. ‘Anti-feudalism’ was a central discursive concern of Shanty’s, and while it was shared on a national level with other political leaders and writings, its implications on Bali were highly specific, involving local social contestation and attempts to redefine religion. The role of intellectuals such as Shanty demonstrates that there are significant differences between discourses of the 1950s and the early-twenty-first-century constitution of ‘tradition’.

Happy Schools: Perspectives and Matters of Organization-Pedagogy in School’s Building and Development

Building &ldquo;happy schools&rdquo; has been one of the key concerns by many countries in recent years with an aim to create a friendly, safe, and happy teaching and learning environment so that teachers and students can have more motivation in improving their teaching and learning achievements, thus bringing forth more happiness to the involved individuals and organizations. The article introduces the concept of a &ldquo;happy school&rdquo;, outlined the perspectives on building happy schools by the world and Vietnamese political, cultural leaders, educational researchers as well as organizations so that they can be applied in the process of educational innovation. Thereby, the authors identify the key elements and criteria for such a &ldquo;happy school&rdquo; model, clarify the roles of the schools&rsquo; headmasters as well as summarize a set of ten messages for a happy school to prepare under the current situation of school innovation.

The Metaphorical Assertion of Minangkabau Cultural Leaders’ Speeches

This study aimed to explain the assertive illocutionary speech of Minangkabau cultural leaders in the context of a monologue speech termed Pitaruah Ayah, containing cultural values wrapped in metaphorical speech. This research refers to Searle’s speech act theory and descriptive qualitative research methods were used. Data were collected from the records of all of the speeches of Minangkabau cultural leaders in the context of Pitaruah Ayah, through transcription and in-depth interviews. Data were analyzed using the agitated and equivalent method offered by Sudaryanto for reviewing qualitative language research. To measure the validity of the assertive speech types, the conditions of Felicity by Searle in proving the truth of a speaker’s proposition were used. The results of the analysis showed that assertive speeches in Pitaruah Ayah monologue are assertive with informative types, complaints, warnings, advice / suggestions and claims. Each speaker’s speech has a specific purpose with a message hidden in metaphorical speech. The speaker uses the delivery strategy in an indirect form to strengthen their linguistic power as a leader in the community. Keywords: Assertive speech acts, Metaphorical, Cultural Leaders

BAHASA SEBAGAI NILAI PEREKAT DALAM SIMBOL BUDAYA LOKAL TOKOH AGAMA

Penelitian ini merupakan penelitian lapangan dengan menekankan metode observasi dan wawancara mendalam dengan subyek penelitian yang dipilih secara sengaja. Subyek penelitian yang dianggap relevan dalam penelitian ini adalah para tokoh Agama, para tokoh budaya, tokoh intelektual dan akademisi dan tokoh pejabat pemerintah. Secara umum bahwa nilai perekat dalam simbol budaya lokal Tokoh Agama di Palangka Raya adalah pola interaksi “solidaritas integratif”, hal tersebut ditandai dengan beberapa nilai perekat dalam simbol bahasa budaya lokal di Palangka Raya yaitu: Nilai Belom Bahadat, nilai budaya yang selalu menjunjung adat. memiliki rasa kebersamaan dalam membangun solidaritas, keterbukaan dan ketulusan dalam melayani tamu sebagai wujud masyarakat plural, kemudian saling menghargai persatuan dan kesatuan serta perbedaan masing-masing agama, karena perbedaan merupakan sunnatullah dan keniscayaan yang tidak mungkin diabaikan. Semangat gotong royong, musyawarah dan kesetaraan sebagai wujud dari budaya huma betangyang menjadi budaya masyarakat Dayak. Adil Ka’talino, yaitu menghargai keadilan dan kebenaran, membangun keseraian, keselarasan dan kesimbangan sebagai tradisi turun temurun yang telah diwariskan dari generasi terdahulu. Nilai Belom Penyang Simpei, yaitu hidup damai dan sejahtera sebagai implementasi dari harmonisasi budaya Dayak. Nilai spiritualitas Pancasila, sebagai simpul perekat semangat kebangsaan berdasarkan kearifan budaya lokal dan kekuatan integratif budaya nasional Pancasila, sehingga Palangka Raya Kalimantan Tengah dikenal dengan motto, “Bumi Tambun Bungai Bumi Pancasila, Bhinneka Tungggal Ika.”Kata Kunci: nilai perekat, simbol budaya, tokoh agama. ABSTRACTThis research is a field research by emphasizing the method of observation and in-depth interviews with deliberately selected research subjects. Research subjects deemed relevant in this study were religious leaders, cultural leaders, intellectual and academic figures and government official figures. In general, the value of adhesive in local cultural symbols Religious Leaders in Palangka Raya is a pattern of interaction “integrative solidarity”, it is marked by some adhesive values in local cultural symbols in Palangka Raya, namely: Belom Bahadat values, cultural values that always uphold custom. have a sense of togetherness in building solidarity, openness and sincerity in serving guests as a form of plural society, then respecting the unity and unity and differences of each religion, because differences are sunnatullah and inevitability that cannot be ignored. The spirit of mutual cooperation, deliberation and equality as a form of betang huma culture which became the culture of the Dayak community. Adil Ka'talino, which values justice and truth, builds harmony, harmony and balance as a hereditary tradition that has been passed down from previous generations. The value of the Simpang Penyang Simpei, which is to live in peace and prosperity as an implementation of the harmonization of Dayak culture. The value of Pancasila spirituality, as the glue of national spirit, is based on local cultural wisdom and the integrative power of the Pancasila national culture, so Palangka Raya in Central Kalimantan is known for its motto, “Bumi Tambun Bungai Bumi Pancasila, Bhinneka Tungggal Ika.”Keywords: adhesive values, cultural symbols, religious leaders.

The Sultan and the Soup: A Javanese Cultural Response to COVID-19

During the initial outbreak of COVID-19 in Indonesia, a poster claimed to be a suggestion from the Sultan of Yogyakarta Hamengkubuwono X (HB X), who is also the governor of the Yogyakarta Special Area (DIY), to cook and eat sayur lodeh (soup) together to help repel the plague, was circulated through WhatsApp (WA) and Social Media. The Office of Public Relations and Protocol of DIY later refuted this message. This study investigated what sayur lodeh is, what messages were contained in the poster, and how the Javanese perceived these messages within the COVID-19 context. This study used qualitative content analysis as the research method. The researchers made inferences on the meaning inside the message from HB X using cultural perspectives. The data reveals 1) Sayur lodeh is a traditional Javanese dish that includes various nutritious vegetables that are stewed in coconut milk; 2) the order to cook sayur lodeh indicates the Javanese people's high trust in the Sultan in difficult times, the hopeful and constructive attitude to the adversities, the family support, and community’s unity to resolve difficulties, and God's belief in moving forward; 3) the Javanese cooked sayur lodeh immediately, as most of them believe that it might help them escape misfortune; this assurance has been passed down from generation to generation. This study demonstrates how culture plays an important role in cultural communities, such as the Javanese, who respect and listen to cultural leaders more than other authorities. People could also obey orders against rationale or the rule of government as they have powerful cultural convictions. This study encourages the participation of cultural figures in emergency or health crisis measures, and any interventions should consider the cultural context of the population

Mykola Khvyl’ovyy, Dmytro Dontsov, and the Transgressive Symbiosis of Communist and Nationalist Visions for a Revolutionary Ukrainian Literature

Despite the tense geopolitical situation in interwar Eastern Europe, Ukrainian litterateurs at first elided the physical and ideological boundaries guarded by state authorities on either side of the Polish-Soviet border. Cultural leaders on the far right and far left, separated by a chasm of fear and loathing, nevertheless read andresponded to one another’s works. In some cases, representatives of the two sides shared common influences, beliefs, and aesthetic ideals, and even took the risk of signalling their admiration for the theories and creative accomplishments of sworn enemies in the opposing camp, favourably invoking “foreigners” to serve opposing agendas. Amid the relative openness, fluidity, and experimentalism that characterised the first (i.e. pre-Stalinist) half of the interwar period in Ukraine, few regarded nationalism and socialism, or even Bolshevism, as mutually exclusive concepts. Rather, there were synergies and points of contact between the two. Examining the public interaction of the Communist writer Mykola Khvyl’ovyy (1893–1933) and the nationalist literary critic Dmytro Dontsov (1883–1973), I argue that the Ukrainian cultural and political ferment of the 1920s was transgressive in two senses. Firstly, it cut across the political boundaries of party membership and citizenship that divided Ukrainians into Soviet and non-Soviet, socialist and nationalist. Secondly, it defied expectations of ideological purity and loyalty at a time of growing but not yet insurmountable hostility. The result was a symbiosis of right and left-wing agitation, in both Soviet Ukraine and south-eastern Poland, for a revolutionary, anticolonial, and modernist Ukrainian literature.

IT'S REWIND TIME, EVERYBODY: THE CONTESTATION OF PLATFORM CULTURE IN YOUTUBE'S YEARLY REVIEW

YouTube Rewind, especially its controversial 2018 and 2019 offerings, surfaces contested and contradictory understandings of what YouTube culture is and who gets to speak for the platform. Adopting and morphing the idea of media events established by Dayan and Katz, I argue that Rewinds serve as $2 . Rewinds are moments of coming together around shared rituals, anthems, and cultural leaders. The violation of the formula for this ceremonial event in 2018 upset audiences and generated a mass, organized, and negative response. By tracing the flows of content creation, including the corporate-produced Rewind videos and critical response and reaction videos from YouTube creators, this project identifies competing visions and structuring tensions of platform culture. Focusing on the question of cultural development on YouTube via the social media event of Rewind videos forefronts the larger question of how researchers can talk about online culture on a globalized scale. From viewer-driven virality, to the establishment of microcelebrities, to the role of international cultural leaders on the platform, understandings of what it means to be a YouTuber emerge from more sectors than ever before. Is a singular Rewind possible for a platform that now encompasses over 100 countries and 80 languages? If corporate visions of what YouTube is and should be no longer generate popular excitement and backing, who then gets to speak for the platform? Focusing on YouTube’s premiere cultural event offers a starting point for understanding what YouTube $2 to those who structure their lives on and around the platform.

Native Autonomy in a Multinational State

This chapter examines the conceptions of autonomy, indigeneity, and other dimensions of native belonging in the multinational Russian state. It explains why many Buryats have not taken up discourses of indigenous rights, even though doing so would likely benefit them in concrete financial and political ways. It also points out how Buryat cultural leaders pursued ethnonational instead of indigenous rights. The chapter reviews the conceptions of native autonomy in the multinational state of Russia. It analyzes the dimension of contemporary Buryat identity as products of the civilizing mission of European Russia in Asia, as semiautonomous subjects of a newly ethnic–nationalist Russia, and as pacifistic multiculturalists.