Papers by Heru S.P. Saputra
Proceedings of the Proceedings of the 2nd Konferensi BIPA Tahunan by Postgraduate Program of Javanese Literature and Language Education in Collaboration with Association of Indonesian Language and Literature Lecturers, KEBIPAAN, 9 November, 2019, Surakarta, Central Java, Indonesia, 2020
Ritual is the part of culture that has its own language. With the wide range of the media, everyo... more Ritual is the part of culture that has its own language. With the wide range of the media, everyone gets a chance to present the cultural show that is happening all over the world. The android technology is on the hands of those people who can do so. Therefore, the language that is used in a ritual has a potential to be used as the base of Indonesian for foreigners teaching material development. The use of ritual can also be the media of internalisation of culture that can be used to understand the context of the language. This paper aims to implement the ritual as the base to develop the Indonesian for foreigners teaching material. By using the text analysis method, the data is got by doing an observation and participation in a ritual. Data is classified based on its general and specific characteristics. Data interpretation is done by lexical and semantic. Lexical interpretation is done by counting the general lexicon that is needed by the foreigners and semantic interpretation is done by explaining the basic meaning and other variety of possible meanings. By doing so, the learners (foreigners) can predict the new shapes based on its basic form and morphologic process that is done systematically and based on a certain structure.
Muncar fishing community holds a petik laut ritual every year. Petik Laut is held on the 15th of ... more Muncar fishing community holds a petik laut ritual every year. Petik Laut is held on the 15th of Sura, when the sea water is high tide and the fishermen take a rest.This paper aims to explain Muncar's maritime culture which is one of the identities of the people of Muncar, starting from rituals, Ojek ships, and hunting boats. Existing sea rituals and sea transportation modes are part of the maritime culture of the people of Muncar. Rituals that have the nature of performance are likely to become cultural destinations to present domestic and foreign tourists. The fishing boat transportation mode has economic value and supports the economic strengthening of the people who work as fishermen. By using the ethnographic method, the research begins by collecting library data that is supplemented by field data obtained through observation, participation, and in-depth interviews with selected informants, namely the chairman of the Muncar fishermen community, cultural figures, and fish ma...
Prosiding Sastra dan Perkembangan Media, 2018 (Yogyakarta: Penerbit Ombak, 2018); xix+923 hlm.; 1... more Prosiding Sastra dan Perkembangan Media, 2018 (Yogyakarta: Penerbit Ombak, 2018); xix+923 hlm.; 16 x 24 cm
Humaniora, 2012
This article is aimed at scrutinizing the ecranisation in the transformation across genre, that i... more This article is aimed at scrutinizing the ecranisation in the transformation across genre, that is from novels to films, and vice versa. It was found that the ecranisation process from novels to films is a process envolving the reactualisation from the written language to the audio visual language. The implication of that process is that there are some efforts to shrink, add, or alter parts of the story for various goals. Seen from the perspective of the sociology of literature, this effort could initiate the low reading motivation to the high watching motivation. In the context of aesthetic idealism, ecranisation actually exposes an author’s depression due to his lack of ability to articulate his audio visual language in representing the written language. In contrast, films has been de-ecranised into novels. An across genre transformation process is thus made, that is from the audio visual tradition, wrapped by advanced technology, to the reading-writing tradition. The latter tradi...
Humaniora, 2012
Secara empiris, pemetaan kebudayaan dan tradisi di wilayah Jawa Timur dapat dipilah menjadi enam ... more Secara empiris, pemetaan kebudayaan dan tradisi di wilayah Jawa Timur dapat dipilah menjadi enam variasi regional kebudayaan, yaitu: (1) kebudayaan Arek, (2) kebudayaan Tengger, (3) kebudayaan Madura, (4) kebudayaan Mataraman, (5) kebudayaan Pendalungan, dan (6) kebudayaan Using.1 Tiap-tiap variasi regional kebudayaan tersebut memiliki ciri khas sesuai dengan dinamika dan dialektika historis dan geografis wilayah budayanya. Namun, peta budaya seringkali melampaui batas wilayah peta geografis sehingga batas geografis peta budaya cenderung tidak dapat ditetapkan secara tegas. Salah satu variasi regional kebudayaan Jawa Timur yang kini menarik perhatian adalah kebudayaan Using. Daya tarik itu setidak-tidaknya dipicu oleh rasa keingintahuan tentang eksistensi budaya Using, terutama setelah terjadinya heboh kasus pembantaian orang-orang yang diduga sebagai dukun santet di Banyuwangi, Oktober 1998. Kasus tersebut seakan-akan melegitimasi bahwa wilayah yang terletak di daerah “tapal kuda” ...
Literasi Jurnal Ilmu Ilmu Humaniora, 2011
... Dalam konteks Islam (santri), laku mistik dapat dilaku-kan dengan cara shalat lima waktu seca... more ... Dalam konteks Islam (santri), laku mistik dapat dilaku-kan dengan cara shalat lima waktu seca-ra khusyuk dan memperbanyak zikir, sedangkan dalam konteks tradisi atau abangan dapat dilakukan dengan cara puasa, semedi, dan lek-lekan. ...
Penelitian ini bertujuan mengeksplorasi khazanah tradisi dan ritual Using, Banyuwangi, dalam kont... more Penelitian ini bertujuan mengeksplorasi khazanah tradisi dan ritual Using, Banyuwangi, dalam konteks arus global. Metode penelitian menggunakan etnografi perspektif emik, dengan analisis tafsir kebudayaan. Hasil kajian menunjukkan bahwa eksistensi khazanah tradisi-profan dan ritual-sakral Using relatif terjaga di tengah arus perkembangan global dewasa ini. Pemaknaan terhadap khazanah tradisional tersebut diposisikan dalam “wilayah antara” (tradisi-modern) sehingga mampu bernegosiasi dengan nilai-nilai modernitas dalam pusaran arus global. Hal itu merupakan wujud positif atas kerja sama dari berbagai pihak, baik dari “dalam” (pewaris aktif, pemangku adat, seniman, kreator, dan komunitas), dari “luar” (apresiator, budayawan, akademisi, dan tokoh masyarakat), maupun dari “atas” (fasilitator, pemerintah desa, pemerintah daerah/dinas kebudayaan dan pariwisata). Dengan bekal kreativitas budaya dan sikap permisif terhadap budaya luar, orang Using mampu merajut khazanah tradisi dan ritual u...
SEMIOTIKA: Jurnal Ilmu Sastra dan Linguistik
In a dominant patriarchal culture, women are considered lower than men in many aspects such as ed... more In a dominant patriarchal culture, women are considered lower than men in many aspects such as education, politics, workplace, and the sexuality discourse. This article shows the representation of women who symbolize her resistance which is reflected in the novel entitled Jalan Panjang Menuju Pulang by Pipiet Senja. It is used qualitative method supported by descriptive analysis on the basis of theoretical of radical feminism. The results of the study show that woman (Fatin) is subjugated by men. There are physical violence, psychological violence, and also domestic violence which happened to Fatin. Hans did Sexual harassment, while sexual violence done by Frankie. Meanwhile her husband ,Rimbong, threat her and hit her. Fatin suffers psychic and also physical violence. This spouse fought for the custody right. This research discuss about how Fatin showing her resistance to the domestic violence and sexual violence. In her apartment, Fatin dares to scuffles then reports Frankie to th...
Humaniora, 2003
... Mereka adalah Raymond Firth, Mary Douglas, Victor Turner, Clifford Geertz, Ernst Cassirer, Pa... more ... Mereka adalah Raymond Firth, Mary Douglas, Victor Turner, Clifford Geertz, Ernst Cassirer, Paul Tillich, Paul Ricoeur, Karl Rahner, Bernard Lonergan, Austin Farrer, Mircea Eliade, dan Ernst Gombrich. ... Adapun Paul Ricoeur memahami simbol sebagai struktur makna. ...
SEMIOTIKA: Jurnal Ilmu Sastra dan Linguistik
The goal of this study is revealing the stylistic elements found in the novel entitled Sirkus Poh... more The goal of this study is revealing the stylistic elements found in the novel entitled Sirkus Pohon by Andrea Hirata, preceding by describing the relationship between structural elements. The research method is a qualitative method with descriptive analysis based on structural theoretical concepts and stylistics. The results of the study shows that the structural elements in the novel Sirkus Pohon have a relationship between one to other element namely title, theme, character, conflict, and setting. All these five elements form the wholeness of the story. In the field of stylistics, the aesthetics of the story can be obtained from the language potentiality namely diction, sentence style and figurative language. The figurative language created by the writer are metaphor, sentence style, and personification. The potential language used by Andrea Hirata cannot be separated from the sociocultural context and also the sleight of the writer. The writer presents an intellectual figure, whe...
kan wllayah lam semra terebeir dihuni okh dan ttadii di wbyah Jawa Tmur da-kelompok etnlk Jrwva, ... more kan wllayah lam semra terebeir dihuni okh dan ttadii di wbyah Jawa Tmur da-kelompok etnlk Jrwva, Madwa, Bali, dan pat dipilah menjadi enam variasi regb-seha-a5al kebudayaan, yaitu: (1) kebudayaan an BW Arek, (2) kebudayaan Tengger, (3) kebuda-myaan Madwa, (4) kebudaya?.? Mataraman, (5) kebudayaan Pendalu~.~, 'dan (6) ke-&Wk -* budq Bkmwer budayaan Using.' Tiap-tiap variasi regional y q did4 oleh kelompok etnik Using. k w a y s a n tersebut -i&i =iri k b D h konteks kelisanan, khamnah budasmi dengan d-ika dan diakktika -wan p% kemudbn d w d b but sebagai khazanah budaya Using trtrss-gaografIS wiQysh Nabut metiiuti f o w r t i i (vema/ MM), Wmun, pet8 budeiya seringkali melampaui batas wilayah peta geografi sehingga batas klor limn @ar2ly fdkr'm)l ! geogr;mfis pm budaya cenderung tHak da-dan folkbr bukan tiisan (n0n~43tt)al fblklm)),
Artikel ini bertujuan untuk mendiskusikan respons orang Using terhadap sakralitas dan ... more Artikel ini bertujuan untuk mendiskusikan respons orang Using terhadap sakralitas dan fungsi sosial ritual Seblang dalam konteks struktur sosial masyarakat Using, Banyuwangi, Jawa Timur. Metode penelitian yang digunakan adalah kajian pustaka, observasi partisipasi, dan wawancara mendalam, dengan metode analisis fungsional-struktural. Hasil
penelitian menunjukkan bahwa pranata ritual Seblang merupakan institusi sosial yang difungsikan oleh orang Using sebagai bagian integral dari struktur sosial mereka. Sakralitas Seblang juga menjadi ajang bertemunya alam alus dan alam kasar; manusia dan dhanyang; mikrokosmos dan makrokosmos. Eksistensi pranata ritual Seblang yang mampu
melintas-batas tetap diuri-uri oleh orang Using hingga kini lantaran didukung oleh kondisi budaya dan kondisi sosial. Kondisi budaya terkait dengan sistem religi dan sistem pengetahuan, sedangkan kondisi sosial terkait dengan struktur sosial dan lingkungan geografis pedesaan. Kondisi budaya dan kondisi sosial tersebut menjadi keyakinanorang Using atas fungsi sosial-kultural Seblang bagi kesuburan pertanian dan kesejahteraan hidup mereka. Ritual Seblang tidak
dapat diintervensi oleh kekuatan luar, baik kekuasaan maupun politik. Memori implisit dan metakognisi yang telah terkonstruksi dalam benak masyarakat berkontribusi atas kepercayaan mereka terhadap sakralitas ritual Seblang. Pengingkaran atas wasiat leluhur tersebut diyakini akan menimbulkan disharmoni, baik secara sosial maupun psikologis, yang sekaligus akan menimbulkan disharmoni pada struktur sosial masyarakat Using.
This article discusses the response of Using peopleto sacred values and social function of Seblang ritual in the context of Using society’s social structure in Banyuwangi, East Java. Library study, participatory observation, and in-depth interview are methods used in this research, while the analysis uses functional-structural method. The result of this
study shows that the Seblang ritual is a social institution functioned by Using people as an integral part of their social structure. The sacredness of Seblang also become a meeting point between “alam alus” and “alam kasar”;between the spirits of village’s ancestors (dhanyang) and humanbeings; between macro cosmos and micro cosmos. Theexistence of
the Seblang ritual’s institution crosses over the temporal boundaries, so until now Using people still maintain the practice as their social and cultural condition support its preservation. The cultural condition relates to religious and knowledge system, while the social condition relates to social structure and geographical environment of village. Such cultural and social conditions become the belief ofUsing people toward socio-cultural function of Seblang, particularly
for fertility in agriculture and their welfare. “The outer power”, both state’s authority and political parties, cannot intervene the Seblang ritual. Implicit memory and meta-cognition constructed in the minds of the public have contributed to their belief in the value of sacred Seblang ritual. They believe the negation of ancestor’s legacy will cause disharmony, both socially and psychologically, which will also lead to disharmony in the social structure of Using society.
Keywords: response, sacred, Seblang ritual, social function, social structure, Using people
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Papers by Heru S.P. Saputra
penelitian menunjukkan bahwa pranata ritual Seblang merupakan institusi sosial yang difungsikan oleh orang Using sebagai bagian integral dari struktur sosial mereka. Sakralitas Seblang juga menjadi ajang bertemunya alam alus dan alam kasar; manusia dan dhanyang; mikrokosmos dan makrokosmos. Eksistensi pranata ritual Seblang yang mampu
melintas-batas tetap diuri-uri oleh orang Using hingga kini lantaran didukung oleh kondisi budaya dan kondisi sosial. Kondisi budaya terkait dengan sistem religi dan sistem pengetahuan, sedangkan kondisi sosial terkait dengan struktur sosial dan lingkungan geografis pedesaan. Kondisi budaya dan kondisi sosial tersebut menjadi keyakinanorang Using atas fungsi sosial-kultural Seblang bagi kesuburan pertanian dan kesejahteraan hidup mereka. Ritual Seblang tidak
dapat diintervensi oleh kekuatan luar, baik kekuasaan maupun politik. Memori implisit dan metakognisi yang telah terkonstruksi dalam benak masyarakat berkontribusi atas kepercayaan mereka terhadap sakralitas ritual Seblang. Pengingkaran atas wasiat leluhur tersebut diyakini akan menimbulkan disharmoni, baik secara sosial maupun psikologis, yang sekaligus akan menimbulkan disharmoni pada struktur sosial masyarakat Using.
This article discusses the response of Using peopleto sacred values and social function of Seblang ritual in the context of Using society’s social structure in Banyuwangi, East Java. Library study, participatory observation, and in-depth interview are methods used in this research, while the analysis uses functional-structural method. The result of this
study shows that the Seblang ritual is a social institution functioned by Using people as an integral part of their social structure. The sacredness of Seblang also become a meeting point between “alam alus” and “alam kasar”;between the spirits of village’s ancestors (dhanyang) and humanbeings; between macro cosmos and micro cosmos. Theexistence of
the Seblang ritual’s institution crosses over the temporal boundaries, so until now Using people still maintain the practice as their social and cultural condition support its preservation. The cultural condition relates to religious and knowledge system, while the social condition relates to social structure and geographical environment of village. Such cultural and social conditions become the belief ofUsing people toward socio-cultural function of Seblang, particularly
for fertility in agriculture and their welfare. “The outer power”, both state’s authority and political parties, cannot intervene the Seblang ritual. Implicit memory and meta-cognition constructed in the minds of the public have contributed to their belief in the value of sacred Seblang ritual. They believe the negation of ancestor’s legacy will cause disharmony, both socially and psychologically, which will also lead to disharmony in the social structure of Using society.
Keywords: response, sacred, Seblang ritual, social function, social structure, Using people
penelitian menunjukkan bahwa pranata ritual Seblang merupakan institusi sosial yang difungsikan oleh orang Using sebagai bagian integral dari struktur sosial mereka. Sakralitas Seblang juga menjadi ajang bertemunya alam alus dan alam kasar; manusia dan dhanyang; mikrokosmos dan makrokosmos. Eksistensi pranata ritual Seblang yang mampu
melintas-batas tetap diuri-uri oleh orang Using hingga kini lantaran didukung oleh kondisi budaya dan kondisi sosial. Kondisi budaya terkait dengan sistem religi dan sistem pengetahuan, sedangkan kondisi sosial terkait dengan struktur sosial dan lingkungan geografis pedesaan. Kondisi budaya dan kondisi sosial tersebut menjadi keyakinanorang Using atas fungsi sosial-kultural Seblang bagi kesuburan pertanian dan kesejahteraan hidup mereka. Ritual Seblang tidak
dapat diintervensi oleh kekuatan luar, baik kekuasaan maupun politik. Memori implisit dan metakognisi yang telah terkonstruksi dalam benak masyarakat berkontribusi atas kepercayaan mereka terhadap sakralitas ritual Seblang. Pengingkaran atas wasiat leluhur tersebut diyakini akan menimbulkan disharmoni, baik secara sosial maupun psikologis, yang sekaligus akan menimbulkan disharmoni pada struktur sosial masyarakat Using.
This article discusses the response of Using peopleto sacred values and social function of Seblang ritual in the context of Using society’s social structure in Banyuwangi, East Java. Library study, participatory observation, and in-depth interview are methods used in this research, while the analysis uses functional-structural method. The result of this
study shows that the Seblang ritual is a social institution functioned by Using people as an integral part of their social structure. The sacredness of Seblang also become a meeting point between “alam alus” and “alam kasar”;between the spirits of village’s ancestors (dhanyang) and humanbeings; between macro cosmos and micro cosmos. Theexistence of
the Seblang ritual’s institution crosses over the temporal boundaries, so until now Using people still maintain the practice as their social and cultural condition support its preservation. The cultural condition relates to religious and knowledge system, while the social condition relates to social structure and geographical environment of village. Such cultural and social conditions become the belief ofUsing people toward socio-cultural function of Seblang, particularly
for fertility in agriculture and their welfare. “The outer power”, both state’s authority and political parties, cannot intervene the Seblang ritual. Implicit memory and meta-cognition constructed in the minds of the public have contributed to their belief in the value of sacred Seblang ritual. They believe the negation of ancestor’s legacy will cause disharmony, both socially and psychologically, which will also lead to disharmony in the social structure of Using society.
Keywords: response, sacred, Seblang ritual, social function, social structure, Using people