Romanticized Abusive Behavior by Media Narrative Analysis on Portrayal of Intimate Partner Violence Romanticism in Korean Drama

Intimate relationships are often depicted in terms of a beautiful idealism, especially in the mass media. However, the evidence shows a vast number of women while in such a relationship have been subjected to physical, emotional, and/or sexual violence by their partner. Media plays an important part in shaping and reflecting social life, resulting in audience consumption of romanticized abusive behaviour. Its audiovisual content can perpetuate the point of view that some violence is normal – even romantic. Such a point of view can be found in Korean dramas, which have been popular with its Indonesian audience for some 20 years and do not show any signs of a decline in popularity. This study aims to reveal a narration of intimate partner violence portrayal as romance in the Korean drama The Heirs (2013). A qualitative method is used drawing on Propp's Seven Characters and Greimas' Actantial narrative analysis model. The research results show how The Heirs project romantic imagery masking abusive traits by establishing the male main character as a subject who forces a relationship without accepting rejection. Moreover, this study found the romanticization of abuse was amplified by depicting the female protagonist as an object expressing her objection to giving male characters the thrill of the chase. The findings in this research is consistent with the concept of romanticized media, particularly in portraying the romanticization of intimate partner violence.

Indonesian Uncertainty on Tourism Components in the New Normal Period and the Ability to Travel Soon

When the COVID-19 pandemic hit Indonesia, one of the most-impacted industries was its tourism sector. After the government developed various transmission prevention policies, a press release from the Indonesian president in May 2020 established the new normal terms. These new terms sought to allow Indonesians to return to travel as soon as possible with several protocols in place. However, the post-pandemic situation has made some Indonesians feel an intolerance towards the uncertainty of changes in the tourism component. Through a descriptive quantitative approach using the theory of Intolerance of Uncertainty (IU), this study aimed to determine what Indonesians feel about uncertainty, how they feel about it, and how to reduce these feelings in Camilleri’s five components of tourism. The results showed that Indonesians feel uncertainty in every component of tourist destinations, with accommodation being the most significant factor, followed by financial, protocol readiness, and health factors, particularly the threat of contracting the virus and the number of cases. Therefore, appropriate handling to eliminate the number of affected cases and the uncertainty of crowds in the destination can significantly contribute to creating the ideal situation awaited by most Indonesians before they decide to return to travel.

Hegemonic Formation in Post-Javanese Indonesian Society

In society, there are various structured power relations that connect individuals who share certain interests and objectives. In these power relations, hegemony plays a significant role. Hegemony is the most important notion in the Marxist tradition, especially as it is conceptualized by Gramsci. This paper tries to re-read the issue of hegemony in the context of ideological contestation in Javanese society in Indonesia. The problem will be examined based on post-Marxist theory, especially as it relates to the demolition of the strong order of capitalism. Based on the results of the study, it can be concluded that hegemony forms itself in layers. The layers influence each other so that there is one area of hegemonic intersection. In Javanese society these days, there is a “competition,” especially in Yogyakarta, to return, feel, and become more Javanese than others. The implication is that there are parties who feel more Javanese than others. This case in this study is referred to as the post-Javanese society. However, in the intersection area, there are all-powerful puppeteers.

A Contrastive Study on Korean and Cia-Cia Language Vowels Based on an Acoustic Experiment

The Cia-Cia language, which is spoken by around 79.000 people in the Bau-Bau area of Buton Island, does not have its own writing system. In 2009, the Korean alphabet, Hangeul, was approved by the Bau-Bau city government for transcribing Cia-Cia, owing to the similarity of phonemes in Korean to those in Cia-Cia. This research aimed to compare the acoustics of monophthongs in the Korean and Cia-Cia languages with an experimental phonetic approach and to discuss writing system problems in Cia-Cia when adopting the Korean writing system. Based on the classification, the Cia-Cia vowels /i, e, a, u, and o/ are equivalent to the Korean vowels /이 ([i]), 에 ([e]), 아 ([a]), 우 ([u]), 오 ([o])/. However, there are two Korean vowels that have no Cia-Cia equivalents namely, /으/ ([ɨ]) and /어/ ([ə]). In general, the vowel equivalents between the two languages have significant differences in terms of their acoustic characteristics. Nonetheless, unlike other vowel equivalents, the Cia-Cia vowel /u/ and Korean vowel /우/ ([u]) when pronounced show similar phonetic features in terms of position and oral cavity opening level. In contrast, the Cia-Cia vowel /a/ and Korean vowel /아/ ([a]) when pronounced is shown to have the same oral cavity opening level, but different tongue positions. The use of the vowel /으/ ([ɨ]) in Hangeul's writing in transcribing particular Cia-Cia words is a unique feature of Korean grammar. This renders some transcriptions different from the pronunciation of the source Cia-Cia word. This is because of the limitations of Korean syllables, which, unlike Cia-Cia words, are not able to be written as double consonants.

Keep or Lose It: Mirroring Tana Sangkol in Madura Contemporary Literature

Ancestral land or tana sangkol in Madura is a significant material asset possessed by the Madurese people, with attached social and cultural values that link the living and the dead. Massive development on the island, however, has seen people selling their tana sangkol to foreign investors for conversion into shrimp ponds and hotels. This study aimed to analyze tana sangkol’s representation in three short stories, “Anak Cangkul,” “Kutukan Tanah Leluhur,” and “Tanah Warisan,” by Zainul Muttaqin, an author from Sumenep, Madura. The discussion mainly focused on the dramatic contribution of poverty to the sale of tana sangkol to investors, an act that is believed to bring bad luck to the sellers. Furthermore, tana sangkol epitomizes pride to the Madurese people, making them more willing to resist the intrusion of foreign investment. A qualitative research method with a close reading technique was applied and the data were analyzed using the post-colonial ecocriticism theory of Graham Huggan and Helen Tiffin. The results showed that there has been a shift in how the Madurese view their tana sangkol, with them no longer regarding it as sacred ancestral land. Moreover, it is considered to have social and cultural contexts due to its close relationship with the Madurese people’s identity. Meanwhile, the oppression toward farmers is seen as structural and hierarchical.

Sufi Healing and the Translation of Metafunction in Al-Hikam Aphorisms

Studies related to Sufi healing have focused on the theories used by Hakim abu-Abdullah Moinuddin al-Chishtiyya related to the power of unconditional love to work healing miracles. The aspects contained in his Book of Sufi Healing consequently become the starting point for the elaboration of the Al-Hikam aphorisms, the monumental work of Ibn Athaillah As-Sakandari. This study aimed to find common ground between Sufi healing and the Al-Hikam aphorisms. To find this meeting point, descriptive analysis was carried out from linguistic and cultural perspectives using Functional Systemic Linguistic theory and Ricoeur’s translation theory applied to Arabic (L1) and Bahasa Indonesia and English language text. The main qualitative data were collected from Arabic clauses in the Al-Hikam aphorisms, comprising 435 clauses with a thematic structure derived from 100 Al-Hikam aphorisms. Linguistic theory was used to examine the text in detail from both micro and macro perspectives, the former being used to examine the shift in form and meaning, and the latter to examine the ideology of translation in conveying Sufi healing in the Al-Hikam aphorisms (infinite hermeneutics in translation). The results showed that the clause structure in Arabic can be divided into three main patterns (SVCOMP/entity-oriented, VSCOMP/event-oriented, and SCOMP/verbless sentence structure). In terms of Ricoeur’s infinite hermeneutics, the position of wager was viewed from the lexical meaning of the Al-Hikam aphorisms, while the transformation stage in the model can be applied to the study of Al-Hikam aphorisms as the basis for understanding Sufi healing.

Interlanguage Pragmatics Failure among Javanese Learners of Japanese

In the Japanese language, Keigo refers to the politeness in language that one must adhere to during interactions with native speakers. Japanese language students are obliged to pay attention to this principle and behave politely in spoken communication. In the Javanese language, the manner in which speech is delivered, undha usuk, comprises a variety of registers applied to different social contexts, such as krama (High or formal Javanese) and ngoko (Low or vernacular Javanese). Still, other politeness principles are to be taken into account. This study, driven by such a concern, was devoted to examining politeness violations in communications between 108 university students, most of whom were native Javanese speakers. The politeness principle was employed to unravel the issue. Data were collected by recording conversations between participants and native Japanese speakers. A follow-up interview with each subject was also conducted. The results revealed that most students failed to build intercultural communication in Japanese conversation, due to their lack of socio-pragmatic knowledge. Based on the interview results, in daily communication, the students rarely used the Javanese speech act level of krama, instead using basa ngoko or Indonesian. These findings emphasize the socio-pragmatic concept, and more precisely the politeness principles other than the Keigo style, to students. This should minimize the violation of politeness maxims in the Japanese language.

Legalization of Arak Bali in Online News Headlines: Critical Discourse Analysis

In 2020, arak bali, traditional liquor from Bali, was legalized by the Governor of Bali, I Wayan Koster. This research aimed to reveal the construction of news headlines about the legalization of arak Bali. Data were sourced from various online news media (detiknews.com, kompas.com, tribunnews.com), collected by selecting news headlines with the keywords arak Bali and pelegalan, and analyzed using Norman Fairclough’s critical discourse analysis. The results showed that the six news headlines used linguistic tools such as selected vocabulary that focused on the word legal, grammatical units that were dominated by clauses, syntactic functions dominated by the discourse’s topicalization, and a form of news emphasizing the statement of the legalization of arak bali by Koster. The mindset of the Balinese towards arak bali cannot be separated from their predominant belief system, Hinduism. Meanwhile, Koster’s commitment to arak bali shows his ideology, as an indigenous Balinese individual, of preserving Balinese culture and traditions. Finally, the headlines on the legalization of arak bali occurred at the situational level, with Balinese people welcoming the legalization of arak bali, resulting in Koster planning to hold an arak bali festival as a means of promoting and preserving Balinese cultureThis research aimed to reveal the construction of the news headlines about the legalization of arak bali by the Governor of Bali, I Wayan Koster. The data source was taken from various online news media such as detiknews.com, kompas.com, and tribunnews.com. Data were collected by selecting news headlines with the keywords arak bali and pelegalan, and analyzed using the Norman Fairclough’s critical discourse analysis. The results showed that the six news headlines used linguistic tools such as selected vocabulary that was focused on word of legal, grammatical units which were dominated by clauses, syntactic functions which dominated by discourse’s topicalization, and news form which emphasized on the statement of the legalization of arak bali by I Wayan Koster. Then, the Balinese people's mindset towards arak bali cannot be separated from Hinduism as Balinese people’s belief. Meanwhile, Koster's commitment to arak bali shows his ideology as the indigenous Balinese individual to preserve Balinese culture and traditions. Finally, the headline news about the legalization of arak bali have occurred at the situational level which Balinese people is welcoming the legalization of arak bali, so Koster has planned to hold arak bali festival as a form of promotion and preservation of Balinese culture.

Kartini’s Views On Opium Problems In Java At The End Of The 19th Century

In the 1890s, the discourse on the negative effects of opium consumption among Native people turned into a political movement, which demanded that the Dutch colonial government reform its policies on opium. In the same period, Raden Ajeng Kartini, a priyayi (noble) woman from Jepara, developed her intellectual capabilities and thinking. Her letters, it was later discovered, contained critical ideas concerning the disadvantaged position of Javanese women. In addition to this, as an issue attracting greater public scrutiny, the opium problem also drew Kartini’s attention, as evinced in at least two letters to Stella Zeehadnelaar and Mrs. Abendanon-Madri. Curiously, Kartini’s views on the opium problem have been given little scholarly attention in the rich literature on her life, with most scholarly work focusing on her “feminist” thoughts and ideas. For that reason, this article offers an analysis on this very specific aspect of Kartini’s thoughts, delving further into its historical context and what it means in terms of her existing historical persona.

Dimakan Sayang: Turning the Common into the Exclusive, Cassava Bread (Embal) in The Kei Islands, Southeast Maluku, Indonesia

This article traces changes in everyday narratives considering cassava bread (embal) in the Kei Islands. Various methods of data collection (participant observation, focused group discussion, and survey) were used, and applied purposively to produce critical narratives on the transformation of local food patterns. These data were collected over a short fieldwork period in 2016 from the villages of Wain, Rumaat, and Langgur in the Kei Islands, Southeast Maluku. As this traditional staple food is being replaced by rice, Kei people are creatively adjusting both their attitudes and appetites towards embal. Both conceptual (noetic)shifts and sensory (taste) shifts are apparent. The typical taste or flavor of embal is increasingly celebrated and regarded as a special blessing. Yet, at the same time, many young Kei are now preferring to eat imported rice more than embal. They are losing their appetite for consuming embal as a daily common food, even as they increasingly adore and celebrate it as a luxurious meal. This suggests that the villagers have become bigger consumers of imported food (rice and noodles) than their city-based counterparts. As such, embal consumers (the local food’s contributors to sovereignty) in the market will continuously be under pressure, diminishing in numbers, in accordance with the rise of its exclusive image. Such is the irony for cassava as food sovereignty in the Kei Islands.