Yogyakarta: Sekolah Pascasarjana UGM & Pustaka Pelajar, 2008. “Wacana kekuasaan dalam Ritual: Studi Kasus Ritual Ma’atenu di Pelauw.” In Agama dan Kearifan Lokal dalam Tantangan Global, edited by Irwan Abdullah, Ibnu Mujib, and M Iqbal Ahnaf. “Abandoning the ‘Garden of Magic’: Islamic Modernism and Contested Spirit Assertions in Bima.” Indonesia and the Malay World 38, no.
“The Spoken House: Text, Act, and Object in Eastern Indonesia.” American Ethnologist 22, no. Dou Donggo Justice: Conflict and Morality in an Indonesian Society. Chicago: The University of Chicago Press, 1960. “Sekularisasi Nilai-nilai Budaya Bali dalam Seni Pertunjukan Wisata.” Panggung Jurnal Ilmiah Seni dan Budaya 20, no. Cambridge: Polity Press, 1990.ĭibia, I Wayan. Yogyakarta: Tiara Wacana, 2010.īourdieu, Pierre. Pengantar Semiotika: Tanda-tanda dalam Kebudayaan Kontemporer. Yogyakarta: Kreasi Wacana, 2009.īerger, Asa. With this finding, this article offers a perspective on the formation of identity and dynamics of multiculturalism in Indonesia from the lense of spirituality.īarker, Chris. However, it implies the real struggle of a vulnerable-pluralistic society, mainly the struggle to maintain tradition, the consolidation of internal forces, and the imagination of multicultural societies. The politics of identity adopted by the Dou Mbawa in Bima is symbolic. Beyond its function as a religious language, the Kasaro prayer carries a socio-cultural significance, yet politically meaningful as an ideology of resistance for the minority against the majority. This article illustrates the twisting of the politics of identity through Kasaro prayer. The Dou Mbawa not only positions the prayers as a form of spirituality but also utilizes it as a means of overcoming the problem concerning plurality, tensions, conflicts, and subordinations. This article, using the hermeneutical and semiotical approach of interpretation, aims to discover a cultural interest in the Kasaro prayer. Having this character, they create a specific way of communication amongst themselves and between them and others through an annual ritual called Raju and Kasaro prayer. It can be seen by point of view of the photo which is made by Eye Level technique that audiences appears parallel to the subject having meaning of parallel, similarity, and equality connotation.Dou Mbawa, an indigenous community as a small part of Bimanese Muslims, has a double minority identity since they have been sociologically and religiously considered as others. The Indonesian women not only want to cook in the kitchen, but also they wish to build the country as the proof of their love. However, the photo can also be interpreted as a criticism by Indonesian women for their disparagement judged by their own country. The connotation of the photo can be interpreted as a loyality of an Indonesian for his/her country. The photo shows a member of Paskibraka ‘kissing’ Indonesia’s Flag. The photo of this research was Subekti’s photo published in TEMPO.CO online news website whose theme was “Paskibraka” in an online news entitled “Siswi SMAN 67 Jakarta Nilam Sukma, Paskibraka Pembawa Bendera” which was published at 12.45 (IWST) on the 17th of August, 2016.
Such sign of a photo can be observed and anaylized on its meaning with semiotic method. The sign as something that can be perceived by sense refers to object which can represent the mind of sign users. Every photographer can send his/her mind through photo to be interpreted by the public. The journalism photo is showed in a various terms and concepts that are interpreted by photographers. The photo appearance gets a serious attention since it has a perfect capability to represent. The phenomenon of picture is still a public concern.
0 kommentar(er)
