Eva Nur Mazidah
120710209
English Department
Sociolinguistics
Observation Report
Cell phone used to be a luxurious stuff but it is now not anymore. To my opinion, almost 70% of people in my surrounding have cell phone; at least each house owns it. Talking about the function, major functions of cell phone are to call and to text (SMS—send message service-- feature). Many young people prefer to text their friends rather than to call. One of reasons is because it is cheaper than to call or they just want to spend their free SMS, especially nowadays there are many phone providers giving promotions of their products—free SMS. To linguistics study, this phenomenon can be observed in term of written text used in media via text message or SMS feature.
Basically, the nature of speaking is different from writing whereas I often notice that text messages function as another form of chatting. The implication of this communication is that trigger them to make writing as simple as speaking. Thus they sometimes make abbreviations, code-switching and code-mixing.
In this report, I would like to describe this phenomenon I have found for years, that is language use in text messages (msgs) via cell phone. The focuses are in language style, grammar, and vocabularies. The objects are text msgs from different people e.g. my university friends, my village or school friends, my families, and my lecturers.
Communication can be done in various ways, direct and indirect. Text msgs cann be regarded as indirect communication because there is a delay process from communicators to communicants. We find that communication can be form of exchanging information, chatting, and so on. I personally use my text msgs as a bridge to communicate with people in distance as if it helps me to make them right by my side. I find no distance with them because we can still talk with written texts via cell phone. It is also cheaper and fun. Therefore, this type of communication, in term of language, has created new styles of language use in our surroundings.
1. Language Style
Text msgs attempt to decode speaking into writing. The problem is when we type in cellphone it is like transcribing our speaking and indeed it takes time, energy, number of text pages in cell phone, and surely pulsa. To make it efficient, people shorten or abbreviate words. See examples below.
+ : tambah Almt : alamat W3 : wa’alaykum salam war. Wab. r : are
- : kurang Anw/ aw : anyway 4 : for Lum : belum
bs : bisa Btw : by the way 2 : to Pyn : sampean
Luv/loph: cinta/love Dah : sudah d@ : that Bro : brother
Ad/da : ada Otw :on the way @ : at K2k : kakak
n ; and/ dan U/Qm/km/qmuw : kamu Diz : this CBB/SBB : sorry/ coyi baru balas
Thx/tq : thanks Ak/aq/q/quw : aku y : ya u/ : untuk
Lt. : lantai Sy/ sya : saya t : ta Klo/lo : kalau
Krn : karena Gag/ gak/ g’/g : gak /tidak Jdwl : jadwal 7an : tujuan
Sbg : sebagai Askum/asslm: assalamu’alaykum Cz : because BG : background
Trz/truz :terus Wiv : with Dunno : don’t know Bt : buat/ but
Kn : kan Hafta : have to Pplz : people Bwt :membuat
Spt : seperti G2G :gotta go Tax : tanya X : kali, nya
Lum/lon/blum : belum Gud, g’ : Good Happy : Hppy C’mtee : committee
I find pattern in the abbreviations made by me and people in writing text msgs. In some words, they change with characters that sound alike e.g. for with 4, don’t know with dunno. They usually delete vowels or consonant if they are unnecessary to write. For instances:
Klmpk : kelompok Bgt : banget Cpek : capek Dtg : datang
Tgs :tugas Disini :dsn Dah : sudah Pulng/plang/plg : pulang
Everyone may have their own way of abbreviating words. Let’s say that this media emphasize on individual usage so that it is all on the owners’ authority. Some omit vowels in the first syllable or last syllable. Some omit all vowels and leave consonants, etc. To some words e.g. SELAMAT becomes met and BELUM becomes lum, users only take the last syllable. I used to feel difficult to erad a text msgs from my friend at the first time I owned my cell phone. As time goes on, I have been accustomed of reading such texts easily but still I have to think twice if I find new abbreviations. The way ones abbreviating can be copied and used in other texts, that is the way I develop my knowledge. Their conventions can make the style of language use developed and heterogeneous. But somehow it still depends to whom we send our text msgs. We still keep positive and negative face in sending texts like we do conversation.
One of language style is the use of code switching (CS) and code mixing (CM). The use of CS and CM happen in the plurality of language variations. I, my self, use three languages in my daily life communication and so do people around me. They at least master two languages. It gives impacts to the way we write text msgs. In real conversation, people use CS and CM because of motivations. It also happens to text msgs. The motivations are mostly to make efficient characters in text msgs or probably to ease their communication. Usually we code-switch common terms e.g THANK YOU with thx or tq or thanks.
Ema: “Coyi…Q g bs dtg k humz u cz q mw prgi ma k2kq. Ne q otw k Grsk. Thx.”
(aku gak bisa datang k house u [rumah kamu] because [karena] pergi sama kakakku. Ini aku on the way ke Gresik. Thanks.)
There are five English words used in indonesian text msgs. I call it as SM because basically I substitute several words: Coyi (sorry/maaf), humz (home/rumah), u (you/kamu), cz (‘cause/karena), otw (on the way/ di jalan) and thx (thanks/terima kasih).
See another example below.
Rita : “I dunno wht 2 do wiv d assgmnt. Can u help me pliz? Kmrn aq g msuk lho..thx”
Ema: “CBB,duh muuph,q lg gag d kos.mudik iki nang deso.ono mantenan.u mending tax yg laen ja yakz.mang gag ad lg yg bntu u nich?ojok mbolos t wingi…hahai..=)”
Rita: “yupz.gp2 kuk. Met lburan yakz.. dont 4get oleh2x..gud nite!”
Tree texts above shows mixed styles. First text uses CS English to Indonesia with abbreviations in the language use. See the translated text below.
Rita : “I don’t know what to do with the assignment. Can you help me please? Kemarin aku gak masuk lho.. thanks”
Ema : “Coyi baru bales,aduh maaf,aku lagi gak di kos.mudik iki nang deso (mudik ke desa).ono mantenan (ada pernikahan). You (kamu) mending tanya yang lain saja ya. Emang gak ada lagi yang bantu you (kamu) ini? Ojok mbolos ta wingi (jangan mboloslah kemarin)…haha..=)”
Rita: “ya, gak apa-apa kok. Selamat liburan ya. Don’t forget oleh-olehnya. Good night!”
It is a fact that abbreviation and some CS and CM save characters in text msgs. Second text also uses CS and CM. Several partial broken words used are gag (gak), nich (ini), hahai (haha), coyi (sorry), yuyui (ya). Second text is also quit various in language style. It shifts from Indonesian to English and Javanese to Indonesia.
Such texts above become the style of youngsters. They like to change words exist with changing consonants or even add with new syllable. This kind of style may be difficult to find in old people text messages. In short, the style of old and youngsters are possibly different.
In my introduction, I mentioned several objects e.g. my university friends, my village or school friends, my families, and my lecturers. Now, I want to explain them one by one.
• University friends
Some of my university friends are from Surabaya and others are from outside of Surabaya. We usually communicate with Indonesian and indeed our text msgs are also in the form of Indonesian or English CM or CS since we are also students of English department. See one of my senior text below.
Hardy Kembar: “Aq blm cgratulate kalian ya. Bttr late thn never. Slmat ya dah dpt 3rd place UMM =) u guys xceded evrybody’s xpectation gud job
(Aku belum congratulate kalian ya. Batter late than necver. Selamat ya sudah dapat third place di UMM =) you guys exceeded everybody’s expectation good job )
He sent me this text last year and I did not understand a word of them xcded (exceeded). I had to think several times that I had to open my dictionary. He used abbreviated word in English and he code-mixed Indonesian to English in the first sentence and code-switch to English. This type of text is often sent to me. If I am not lazy, I reply with English or code-switch Indonesian to English. But if I am lazy to type, I reply it in Indonesia. Sometimes I use abbreviation in English and some do not understand e.g. d@, diz, pplz, g2g, c’mtee, BG, LB, THBT, THW. THS, etc. only several people understand these terms.
• High school friends
I am from Gresik, exactly from a village named Bungah. Most of my friends are around the village. So, our tendency to speak in Javanese is high enough. To communicate with my friends, I usually use Javanese rather than Indonesian. To my text msgs, 80% uses Indonesian and 2.0% uses Javanese or I code-switch or code-mix them. Some of my friends prefer use Javanese and I meanly reply them with Indonesian or code-switch with Javanese. If they are not university students, they usually use many Javanese words and if they are students of university or working in cities, they use Indonesian as the dominant language. For me, I seldom use Javanese because Javanese is difficult to abbreviate and spend many characters. The next example is a text from my friend. He stays in Bungah and works there.
Hadi: “He, kabarmu ke’epo? Gak ono reuni ta arek2?
(He, kabarmu bagaimana? Teman-teman gak ada reoni?)
Ema: “Waduh, q gak ngerti. Dah lama q g smsn ma ank2..hehe..mending pyn tax Menick ja..”
(Waduh, aku gak tau. Sudah lama aku gak SMSan sama anak-anak..hehe)
Hadi: “Oke..suwon2..”
(Oke..terima kasih..)
Below is the text from my friend in Veterinary Faculty.
Kamal: “Wa’alykmslm.. hehew msh zman y da pnja2h.. skg dah merdeka bro.. btw knp u g’ ktmu dy pe’ hr raya..? Q ge liat bola.. u?
(Wa’alaykumsalam.. hehe masih zaman ya ada penjajah.. sekarang sudah merdeka brother.. by the way kenapa you gak katemu dia sampai hari raya..? aku lagi lihat bola.. you?
He code-mixed from Indonesia to English and Javanese. He also uses many abbreviations. Again, it does not guarantee that my village friends uses Javanese all the times. Sometimes people are influenced by their environment.
• My families
If I talk about old people or elder people, they tend to use Javanese and least abbreviations especially those who seldom send text msgs for instance my mother and my uncles. They tend to use Javanese and I dislike it anyway. I can not abbreviate words so I am busy in typing words. So, when I dela with them, I usually use Javanese rather than Indonesian because at home I use Javanese. If I talk about my cousins or my sister, they are not different from me. We often use abbreviations, CM and CS in our text msgs either Indonesian, Javanese, or English.
See these two text messages from my uncle and my sister below.
Cak Thofa : “Ema. Nek sampean jalan2 nang gramedia, sampean golekno buku jdl Membongkar Gerakan Wahabi kry Nur Kholik pnbt Tana Air. Sama Tanya Jawab Akida Aswaja kry Al Habib Zainal Abidn pnbt KALISTA”
My uncle mainly used Javanese and fewer abbreviations. He mostly typed all words. See my Kakak’s text below.
Kakak “Tny hti kcil pyn ja. Tu jwbn yg lbih baik”
She used many abbreviation and a CM in reference (pyn= pean).
If I have to reply a text from my uncle, it will be my respond, “Nggeh, cak. Insyaallah nek ema jalan2 ke gramed.”. To my Kakak, I will say, “Thx kak bt saranx.. lg dilema nich.. tp kykx c q ykin ma yg ne.. doain ja yakz..” I still see whom I communicate with.
• My Lecturers and my boss
Lecturers mostly use formal language in writing text msgs. They also seldom use abbreviation like teenagers or students in popular. It also influences how we, students, write or reply texts for them.
Ema: “Pak Juri, dimana sya bsa mengambil proposal sya? Terima kasih.”
I have to use formal language when I send text. I have to respect them even in my text msgs. Sometimes I have to think the language I use for thousand times before I type whereas I actually want to ask “Pak, prososal sy dmn?thx.”
This situation happens because I perceive text msgs as a real conversation. I have to keep my negative face to respected people like lecturers. This problem in fact happens to most of my friends when they have to deal with elder lecturers. If I have to send to Pak Endhie a text, I may use informal language, abbreviations, CM or SC but I still put reference “Pak” in my sentences.
2. Grammar
People or my friends sometimes really ignore the grammar use in writing text (but for lecturers they may still keep their grammar even when they do CM or CS. We indeed use informal language when we send texts with our peers. We sometimes exaggerate the function of punctuations like “gag tau nich…...” But personally, I will keep my question mark use. Sometimes I am confused by my friend use of question mark e.g. “ne lh ujan deres bgt,,, q malez kluar,,,,jd, hr ne qt gag jd ja yaks kluarx?.” The problem comes to me as the replier. The last sentence there means a question or a sentence. He used a question mark and full stop at the same time. I hate this situation especially when I have limited pulsa. Users really ignore it sometimes.
Besides punctuations, when they make CS or CM, there are patterns how they do it. In CM, they mostly use Indonesian as Matrix Language (ML) because most of them introduce it in Indonesia. Embedded Language (EL) is usually in Javanese or English. In code-switching, it depends on who send text msgs. If they know English grammar, they can switch appropriately and following the rule of language they use e.g. Indonesian grammar, English grammar, or Javanese grammar.
Farah: “Dluar hujan deres lo. Ati2 yaa.. Thx&good luck anw. Am proud’f you ”
There are violated grammar and punctuations anyway. She missed a space in Dluar (Di Luar), deres (deras), Ati2 yaa.. (Hati-hati ya.), thx&good luck anw. (thank you and good luck anyway), Am proud ‘f you (I am proud of you). She understands the grammar of English and Indonesian but she may reluctantly type several words e.g. I.
Wita: “Tmn2, ad prbhan rescrh qstion LFM, what is the pattern of communication within selling and buying? (ni dah konsul) Qt ngmpul bsk senin ya, jm 9 bwt nylesain.”
She uses CM e.g. rescrh qstion. She mainly uses Indonesian as the matrix language. She unfortunately ignores punctuation in a sentence “what is the pattern of communication within selling and buying?” It is quit ambiguous if the reader does not have the same background knowledge whether it is a question to the recipient or it is a research question of LFM they talked about.
Let me compare to a text given by a lecturer.
Pak Juri :”Eva, Fahmi, hari ini twd tdak ada kuliah. Tolong diinfokan ke teman2. Thanks.”
Pak Juri somehow uses grammar even in a text message. This leads me to a reply text
Ema: “Iya, Pak. Terima kasih.”
I urge me to reply with appropriate answer. I consider my text not like “ya pak.. trima ksh..” I have to use the right punctuations in my text.
So, the grammar within the text msgs really depends on person typing text msgs.
3. Vocabularies
Youngsters sometimes make experiment with words they use in text msgs. They sometimes exaggerate such words either by changing them; replace the vowels or consonants, etc. They really make those words a bit far from the genuine ones. To my opinion, they are really motivated in doing so. I call the type of changing as partially broken either by sound-alike replacement or sound exaggerating replacement. See a table below.
Ne/Nich : ini Gag : gak Humz ;home Buzuk/busyuk : busuk
Mu’uph/maaph : maaf Aq/quw: aku Qta/qt : kita Sich: si
ZMZ/Ms : SMS Qm/qmuw : kamu Bgtzu/bgtyu : begitu Yakz/yuyui/oyi/yupz : ya
Otre/Oks : ok Ngapz/ngup : ngapain ny : x/y ; z : s Abiz/biz : habis
As I mentioned in former paragraphs, usually vocabularies writing systems are changed to make efficient. Bust in some case, they can make it even longer as the table above. We can not judge this kind of changing in systems. Media have help them to change everything innocently.
In conclusion, we see that media, cell phone, make people become more individual. They give a wide sphere to express them and transgress the system e.g. language style, grammar, and vocabularies. It gives confusions, indeed. That is why people vary in using language in text msgs. Some still preserve the grammar and style as if they write a formal writing; some do CS and CM to ease and make efficient characters. It all again comes to motivation and personal choice. So, we see that language use in media e.g. cell phone is potentially different from other media e.g. newspaper, etc and it may also have slight different from chatting language use.
Senin, 11 Juli 2011
English and Internet in the Eyes of Global Society
Eva Nur Mazidah
120710209
Sociolinguistics
Final Examination
In the globalization era, it seems like technology has becomes part of life and one of its kind is internet. Many people use internet from children to adults. Internet indeed gives many impacts to our life. Not only access of information, but also power, ideology, capitalism, and cultures are spread through internet. It becomes a new sort of world for humans in which virtual space has to be seen as an expression of the real, not only its interests (Silverstone, 1999).
This paper would give a description how language is used in the internet, how universal this Global English is how English in internet gives impacts to indigenous communication language, what Global English communication is, what English convention is used in internet, how English broadcasts dominant cultures, and how language diversity means.
Talking about internet, we need to know how it becomes so popular. It is now internet found everywhere. Let’s say internet is like a mushroom in a wet season, as time goes on, as technology grows more sophisticated time after time. All countries in this world have already got the access of internet network.
Internet, of course, is a like two sides of a coin. It brings good and harm at the same times. It gives very good millions access of information; it eases short-long communication, etc. in another side, it also brings caveats. It potentially creates loss e.g. cyber-crime, cyber-war, etc. After all, sometimes we see that the appearance of internet cause problematic issues.
One of problems caused by internet is the language use. We see that language functions as a mean to communicate each other. We also realize that this world becomes closer in term of a fact that we need other people, even from other countries. Therefore, we need a media, not only physical one, but also non-physical one. Internet as physical mean functions to medium and language is the soul of the medium which connects and communicates our aims. The problem is that language itself is not that innocent.
There is a hidden agenda within media and language (Silverstone 1999). It is actually simple but it still does not meet our satisfaction. Let’s say press media, TV, and internet well as, basically move under certain agenda. They try to intervene people’s life. Internet is not that innocent at this prejudice. It gives potentially influences socially, politically, economically, and culturally. Media has a power to run this agenda by using a slithering tool so-called language and the language is English.
An article ‘Why a Global Language? English is a Global Language’ opens up our eyes that in fact “English rules” this world. It has become a lingua franca for people on earth. Therefore its universality is always spread time after time. As a consequence, English is admitted to be the symbol of a globalization, diversification, progress, identity and power. Everywhere we go to countries, we can find English whether it becomes the first, second or foreign language. It implicitly shows its huge “power” over the countries physically and mentally.
As I noticed, many sites use English as language and some combine English and national language (bilingual texts). It happens because they believe that English is needed as a bridge communicating people around the world. Almost 85% of websites in internet are served in English (Kramarae, n.d.). People realize that English is an international language therefore it is hoped that people from other parts of world can exchange information from other sources. As an example, we can see website of universities in Indonesia. Many of them provide bilingual texts so that people from other countries can access the information.
Millions sources use English, indeed. If the question asks whether English can serve adequately as the basic language of internet, the answer is approximately 97% ‘Yes’ it can. I find a bit doubt because though English is a lingua franca, it does not mean that all people use English. We may still find everywhere people who know not about English. They in fact use their national language when they open web-pages. Internet has been provided with national language in their version. But if they want to get more global access, they do need English. When you enter such keywords in English, you will find such different result comparing when you enter the keywords in Indonesia, for instance. Indonesian information is not as abundant as English version. There is unfortunately a potential different and it shows that since the first origin of internet is in English form, the basic language of internet is actually English.
Why websites mostly use English is because they would like to serve majority of people and virtual space has to be seen as an expression of the real world (Silverstone, 1999). In the real world we can find about around 495.8 millions people speaking English (Internet World Stats, 2009). It is evidence that a lot of people use English as their communication language either as L1, L2, foreign language, or favored language. There is an old poet saying that “Japanese lives in Japan; German lives in Germany; Turkish lives in Turkey…. English lives at home.” It indicates that English is recognized by many people in many countries all over the world. We do not need to worry not being able to communicate with people in foreign countries. If you can speak English, you survive. English becomes a bridge to global communication. In virtual world, the same notion happens. Web pages are commonly written in English. It is to ease other people see other parts of the world view. The undercover agenda is that you are part of global community if you can master the global community language—English.
People may wonder when English is used globally, people, whose countries are not English speaking country, are stimulated to study English for example Indonesia. English here is as a foreign language. Nowadays, we find English courses from formal ones to private ones. People are willing to study English. They need that for education, job, etc. while Indonesian is a bit left. There is a language competition here. When it happens, the worst is language extinction. Actually it will not happen if there are number of people speaking the certain language they use (especially local language). It is all in people’s hands whether they still use their local language or not. Therefore some people believe that English jeopardizes indigenous language communication.
Now, let see the context how English can jeopardize indigenous language. Based on the setting, which is in internet, the question is whether or not the development of English on the internet destructively can replace indigenous communication. To my opinion, it will not destructively replace indigenous communication. I can not say certain because internet is not a real world. We have to see also the intensity of people using internet. It is not going to be as harmful as when English is obliged to be L2 or foreign language. Either as L2 or foreign language, English is not going to be success to destroy the indigenous language if people still use their own language. Furthermore, language use in internet is mostly in written. We have to see the potential different between reading comprehension in reading and speaking ability of people who are not from English-speaking countries. They may understand the text but can not speak fluently. Therefore there is no guarantee that it will destructively replace indigenous communication language. A preventing action for it is by still using the indigenous language.
Language is actually the identity of the speaker, for instance Javanese belongs to Javanese, etc. That is still the standard but not as strong as it used to be. In some stances, one person can speak several distinct languages and it is possible to imitate accent. So, it is not going to be the only standard.
In answering the question ‘what is the community of the Global English?’, the answer is the Global English community with various varieties. We can not deny that English does not belong to only United Kingdom, United States, Australia, etc. Further e.g. Singapore, India, Malaysia, etc. also become the member of vast varieties of English. They all speak English but the influences of their own language also exist. It is impossible that they will all follow British English or American English, etc. They will somehow still use their uniqueness in their language as a sign that they also part of other cultures for instance Singapore, we know term ‘Singaporean English’ that has some influence from Chinese.
The phenomenon is similar to Javanese language. People speak Javanese, but they use various varieties in Java. People from certain region potentially use different varieties from others. The influences may come from different local habit, accent, vocabularies, pronunciation, cultures, etc. Still, they still can understand each other language because they stand on the same language. That is why Malang people, Sidoarjo people, Salatiga people, Tulungagung people, Surabaya people, and so on are still called Javanese.
So, English here functions as a system of signs that bind all people in the world together. They all stand under the universal language, English. Therefore they are called as the community of Global English because they communicate with English whatever their varieties are.
Since there are various varieties in English, we can still find some pattern in convention they make. As I notice my self, most of English convention used is American English. We do not need to question it because United States has a huge power in governing media. It is also supported by a fact that in a real world, United Influences also dominates our world for instance lifestyle, movie, state policies, foreign policies, economics, cultures, and so on. United States become the ruler of this world implicitly. Everything in media talks about United States. New invention blows up because of United States. They can govern media and advertise everything. The power over countries that finally make United States become the role model of everything. Since naturally they are dominating, of course their language becomes one of their parts. Language can be politically functioned as Habermas said.
The review above does not mean that American English really dominating so that we could not find the British one, for instance. We still can find whatever the style we want. But after all, American English is dominating. If we talk about article, many of them are in American English. They still follow the academic rules. If you see advertisement in internet, many of them use American style too. It is because United States also dominate global market.
United States, in this case, seems to have splashed their fragrance to all aspects in this world. It is all because of media, as I stated before. It becomes tool to co-orchestrate what happens in this world. They give information like CNN, interpretation, education, entertainment via Hollywood movies, etc. Media, in this case, become a bridge and mirror for us to see the reality out there. If certain party can govern the media, they are the god of this world in hegemonizing people to be in their side. Who is that? United States is in the first rank.
Now let me show you how the media, including internet, can shape the social mindset. Media are now seen as social institution or domains. They deal with content, recipient (process of communications) and how they are communicated each other. We will see that there is media discourse working in that process. It is believed that media are anyway controversial in term of reflecting ‘reality’ or just ‘co-orchestrate’ the reality. To this fact, some argues that somehow media discourse still give a degree of mediation in providing content. Towards the production of messages, they are also controlled by factors through a hierarchy of levels and responsibilities. In the other hand, recipients are dilemmatic with media restriction in access and participation has created much controversy whereas media has designed messages for audience. In conclusion, media can be regarded as a specific communicative structure providing content (public idiom) and media discourse proceeds content into media messages to whom the message is addressed.
The details of media discourse refer to forms, structures, language use and semiotic codes in media, and so on. Media discourse in certain ways needs differentiating from the messages they transfer e.g. programs. Therefore, there are three dimensions of messages and media discourse. First dimension is the production point of view, low level out-put to which recipients are exposed their reaction, for instance an interview with President Nelson Mandela (the interface of two dimensions). Secondly, processing of content occurs at several layers of an institutional hierarchy. Low-level output is the form of the program format e.g. news, spots reports, etc. which can be grouped into categories in terms of orientation. The low-level of messages are shaped in spatiotemporal sequences. Third dimension shows how it is transmitted as media messages. At the end of the day, language which is the central carrier of low-level messages and of messages sequences plays an important role in shaping belief system to come to dominate. The explanation above gives a sight that media are physically informative and mentally affective.
Basically within the language itself, we have already spread so-called culture, a pack of culture. Another view again shows how combination of media and language broadcast cultures. I mentioned about Hollywood movie industries. Almost good films are from there. If we think critically, many values are given and they succeed to make us believe that they are the real example of this world. All movies have a tendency to show that United States is a superpower, a wise state, a winner of everything. They try to influence us and captivate us through their movies. We may not realize that this is the way they echo their agenda. They would like to use English and media to Americanize this world and invite us to their way of life.
We need to make prejudice that it actually threatens other cultures. If previously I said that it is not going to jeopardize the language, it is still justifiable. But in the name of culture that is not in the form of language, I say that it really threatens.
There are several reasons why it is so threatening. Let’s take a look at Indonesian culture. We have high values in family matters, friendship, togetherness, respect, etc, ; we are told to have politeness in clothing, behaving, etc. Now, movies, free access of internet to browse whatever you like, has told us new culture so-called permissive. Media e.g. social networking sites tell you how to be individualist. Freedom of expression becomes a new ideology and faith for other as Americans believe. Clothing, you can wear whatever you like and whatsoever with other people think about you. They would like to close our eyes by making our self busy with our individual matters. These values unfortunately tell us what we should be. We still can prevent endangered indigenous language, but we are highly difficult to remind and prevent others when these values become ideology of people in majority. The way it spreads is easy by inserting values in language in movies broadcasted by media. It is then believed as a dominant culture values.
To the last question whether or not language diversity a communication or a source of enrichment, I will say that language diversity bears both a communication and a source of enrichment. Language diversity emerges because there is different in vocabularies, naming, etc. To refer a thing, sometimes people from different region mention different names. Here is the example of varieties. Still they are different; they become a bridge of communication. They function as a mean to communicate between people. That is also the nature of language as a tool of communication.
Language also becomes a source of enrichment. Here, as I said, vocabularies become the source of enrichment. We can expand our vocabularies building. A simple example is English. English used to have small numbers of vocabularies. It expands because it borrows, lends, combines other language. Many languages in this world have been used by English as vocabularies building. Words like lava (Indonesian), jilbab, pachyderm, etc. English uses for instance, Javanese, Malay, Latin, Arabic, Japanese, etc. English is quit adaptive to changes and therefore Englsih is acceptable to other countries in this world.
In conclusion, towards the resistance and prejudice to English, at least we can still get benefits of this language and this media. To preserve the language, what is needed is the awareness of society. Toward cultural and behavioral changing, we should be able to differentiate what is good and bad by seeing our cultures. After all, we can not ignore the position of English in the globalization. It is the spirit of the new changing. Internet as other media must have benefits and caveats. It is all coming back to us which way we choose. May the indigenous languages become a new inspiration to develop new technologies for the better condition of this world cultures especially in languages.
REFERENCE
Internet Worlds Stats. (2009). Top Ten Language Used in Internet. Retrieved on July 9, 2010 from www.internetworldstats.com/stats7.htm
Kramarae, Cherish. (n.d.). The Language and the Nature of the Internet: the Meaning of Global. London: SAGE Publications.
Silverstone, Roger. (1999). What’s New about Media?. London: SAGE Publications.
Anonym. (n.d.). Why a Global Language? Englsih is a the Global Language.
120710209
Sociolinguistics
Final Examination
In the globalization era, it seems like technology has becomes part of life and one of its kind is internet. Many people use internet from children to adults. Internet indeed gives many impacts to our life. Not only access of information, but also power, ideology, capitalism, and cultures are spread through internet. It becomes a new sort of world for humans in which virtual space has to be seen as an expression of the real, not only its interests (Silverstone, 1999).
This paper would give a description how language is used in the internet, how universal this Global English is how English in internet gives impacts to indigenous communication language, what Global English communication is, what English convention is used in internet, how English broadcasts dominant cultures, and how language diversity means.
Talking about internet, we need to know how it becomes so popular. It is now internet found everywhere. Let’s say internet is like a mushroom in a wet season, as time goes on, as technology grows more sophisticated time after time. All countries in this world have already got the access of internet network.
Internet, of course, is a like two sides of a coin. It brings good and harm at the same times. It gives very good millions access of information; it eases short-long communication, etc. in another side, it also brings caveats. It potentially creates loss e.g. cyber-crime, cyber-war, etc. After all, sometimes we see that the appearance of internet cause problematic issues.
One of problems caused by internet is the language use. We see that language functions as a mean to communicate each other. We also realize that this world becomes closer in term of a fact that we need other people, even from other countries. Therefore, we need a media, not only physical one, but also non-physical one. Internet as physical mean functions to medium and language is the soul of the medium which connects and communicates our aims. The problem is that language itself is not that innocent.
There is a hidden agenda within media and language (Silverstone 1999). It is actually simple but it still does not meet our satisfaction. Let’s say press media, TV, and internet well as, basically move under certain agenda. They try to intervene people’s life. Internet is not that innocent at this prejudice. It gives potentially influences socially, politically, economically, and culturally. Media has a power to run this agenda by using a slithering tool so-called language and the language is English.
An article ‘Why a Global Language? English is a Global Language’ opens up our eyes that in fact “English rules” this world. It has become a lingua franca for people on earth. Therefore its universality is always spread time after time. As a consequence, English is admitted to be the symbol of a globalization, diversification, progress, identity and power. Everywhere we go to countries, we can find English whether it becomes the first, second or foreign language. It implicitly shows its huge “power” over the countries physically and mentally.
As I noticed, many sites use English as language and some combine English and national language (bilingual texts). It happens because they believe that English is needed as a bridge communicating people around the world. Almost 85% of websites in internet are served in English (Kramarae, n.d.). People realize that English is an international language therefore it is hoped that people from other parts of world can exchange information from other sources. As an example, we can see website of universities in Indonesia. Many of them provide bilingual texts so that people from other countries can access the information.
Millions sources use English, indeed. If the question asks whether English can serve adequately as the basic language of internet, the answer is approximately 97% ‘Yes’ it can. I find a bit doubt because though English is a lingua franca, it does not mean that all people use English. We may still find everywhere people who know not about English. They in fact use their national language when they open web-pages. Internet has been provided with national language in their version. But if they want to get more global access, they do need English. When you enter such keywords in English, you will find such different result comparing when you enter the keywords in Indonesia, for instance. Indonesian information is not as abundant as English version. There is unfortunately a potential different and it shows that since the first origin of internet is in English form, the basic language of internet is actually English.
Why websites mostly use English is because they would like to serve majority of people and virtual space has to be seen as an expression of the real world (Silverstone, 1999). In the real world we can find about around 495.8 millions people speaking English (Internet World Stats, 2009). It is evidence that a lot of people use English as their communication language either as L1, L2, foreign language, or favored language. There is an old poet saying that “Japanese lives in Japan; German lives in Germany; Turkish lives in Turkey…. English lives at home.” It indicates that English is recognized by many people in many countries all over the world. We do not need to worry not being able to communicate with people in foreign countries. If you can speak English, you survive. English becomes a bridge to global communication. In virtual world, the same notion happens. Web pages are commonly written in English. It is to ease other people see other parts of the world view. The undercover agenda is that you are part of global community if you can master the global community language—English.
People may wonder when English is used globally, people, whose countries are not English speaking country, are stimulated to study English for example Indonesia. English here is as a foreign language. Nowadays, we find English courses from formal ones to private ones. People are willing to study English. They need that for education, job, etc. while Indonesian is a bit left. There is a language competition here. When it happens, the worst is language extinction. Actually it will not happen if there are number of people speaking the certain language they use (especially local language). It is all in people’s hands whether they still use their local language or not. Therefore some people believe that English jeopardizes indigenous language communication.
Now, let see the context how English can jeopardize indigenous language. Based on the setting, which is in internet, the question is whether or not the development of English on the internet destructively can replace indigenous communication. To my opinion, it will not destructively replace indigenous communication. I can not say certain because internet is not a real world. We have to see also the intensity of people using internet. It is not going to be as harmful as when English is obliged to be L2 or foreign language. Either as L2 or foreign language, English is not going to be success to destroy the indigenous language if people still use their own language. Furthermore, language use in internet is mostly in written. We have to see the potential different between reading comprehension in reading and speaking ability of people who are not from English-speaking countries. They may understand the text but can not speak fluently. Therefore there is no guarantee that it will destructively replace indigenous communication language. A preventing action for it is by still using the indigenous language.
Language is actually the identity of the speaker, for instance Javanese belongs to Javanese, etc. That is still the standard but not as strong as it used to be. In some stances, one person can speak several distinct languages and it is possible to imitate accent. So, it is not going to be the only standard.
In answering the question ‘what is the community of the Global English?’, the answer is the Global English community with various varieties. We can not deny that English does not belong to only United Kingdom, United States, Australia, etc. Further e.g. Singapore, India, Malaysia, etc. also become the member of vast varieties of English. They all speak English but the influences of their own language also exist. It is impossible that they will all follow British English or American English, etc. They will somehow still use their uniqueness in their language as a sign that they also part of other cultures for instance Singapore, we know term ‘Singaporean English’ that has some influence from Chinese.
The phenomenon is similar to Javanese language. People speak Javanese, but they use various varieties in Java. People from certain region potentially use different varieties from others. The influences may come from different local habit, accent, vocabularies, pronunciation, cultures, etc. Still, they still can understand each other language because they stand on the same language. That is why Malang people, Sidoarjo people, Salatiga people, Tulungagung people, Surabaya people, and so on are still called Javanese.
So, English here functions as a system of signs that bind all people in the world together. They all stand under the universal language, English. Therefore they are called as the community of Global English because they communicate with English whatever their varieties are.
Since there are various varieties in English, we can still find some pattern in convention they make. As I notice my self, most of English convention used is American English. We do not need to question it because United States has a huge power in governing media. It is also supported by a fact that in a real world, United Influences also dominates our world for instance lifestyle, movie, state policies, foreign policies, economics, cultures, and so on. United States become the ruler of this world implicitly. Everything in media talks about United States. New invention blows up because of United States. They can govern media and advertise everything. The power over countries that finally make United States become the role model of everything. Since naturally they are dominating, of course their language becomes one of their parts. Language can be politically functioned as Habermas said.
The review above does not mean that American English really dominating so that we could not find the British one, for instance. We still can find whatever the style we want. But after all, American English is dominating. If we talk about article, many of them are in American English. They still follow the academic rules. If you see advertisement in internet, many of them use American style too. It is because United States also dominate global market.
United States, in this case, seems to have splashed their fragrance to all aspects in this world. It is all because of media, as I stated before. It becomes tool to co-orchestrate what happens in this world. They give information like CNN, interpretation, education, entertainment via Hollywood movies, etc. Media, in this case, become a bridge and mirror for us to see the reality out there. If certain party can govern the media, they are the god of this world in hegemonizing people to be in their side. Who is that? United States is in the first rank.
Now let me show you how the media, including internet, can shape the social mindset. Media are now seen as social institution or domains. They deal with content, recipient (process of communications) and how they are communicated each other. We will see that there is media discourse working in that process. It is believed that media are anyway controversial in term of reflecting ‘reality’ or just ‘co-orchestrate’ the reality. To this fact, some argues that somehow media discourse still give a degree of mediation in providing content. Towards the production of messages, they are also controlled by factors through a hierarchy of levels and responsibilities. In the other hand, recipients are dilemmatic with media restriction in access and participation has created much controversy whereas media has designed messages for audience. In conclusion, media can be regarded as a specific communicative structure providing content (public idiom) and media discourse proceeds content into media messages to whom the message is addressed.
The details of media discourse refer to forms, structures, language use and semiotic codes in media, and so on. Media discourse in certain ways needs differentiating from the messages they transfer e.g. programs. Therefore, there are three dimensions of messages and media discourse. First dimension is the production point of view, low level out-put to which recipients are exposed their reaction, for instance an interview with President Nelson Mandela (the interface of two dimensions). Secondly, processing of content occurs at several layers of an institutional hierarchy. Low-level output is the form of the program format e.g. news, spots reports, etc. which can be grouped into categories in terms of orientation. The low-level of messages are shaped in spatiotemporal sequences. Third dimension shows how it is transmitted as media messages. At the end of the day, language which is the central carrier of low-level messages and of messages sequences plays an important role in shaping belief system to come to dominate. The explanation above gives a sight that media are physically informative and mentally affective.
Basically within the language itself, we have already spread so-called culture, a pack of culture. Another view again shows how combination of media and language broadcast cultures. I mentioned about Hollywood movie industries. Almost good films are from there. If we think critically, many values are given and they succeed to make us believe that they are the real example of this world. All movies have a tendency to show that United States is a superpower, a wise state, a winner of everything. They try to influence us and captivate us through their movies. We may not realize that this is the way they echo their agenda. They would like to use English and media to Americanize this world and invite us to their way of life.
We need to make prejudice that it actually threatens other cultures. If previously I said that it is not going to jeopardize the language, it is still justifiable. But in the name of culture that is not in the form of language, I say that it really threatens.
There are several reasons why it is so threatening. Let’s take a look at Indonesian culture. We have high values in family matters, friendship, togetherness, respect, etc, ; we are told to have politeness in clothing, behaving, etc. Now, movies, free access of internet to browse whatever you like, has told us new culture so-called permissive. Media e.g. social networking sites tell you how to be individualist. Freedom of expression becomes a new ideology and faith for other as Americans believe. Clothing, you can wear whatever you like and whatsoever with other people think about you. They would like to close our eyes by making our self busy with our individual matters. These values unfortunately tell us what we should be. We still can prevent endangered indigenous language, but we are highly difficult to remind and prevent others when these values become ideology of people in majority. The way it spreads is easy by inserting values in language in movies broadcasted by media. It is then believed as a dominant culture values.
To the last question whether or not language diversity a communication or a source of enrichment, I will say that language diversity bears both a communication and a source of enrichment. Language diversity emerges because there is different in vocabularies, naming, etc. To refer a thing, sometimes people from different region mention different names. Here is the example of varieties. Still they are different; they become a bridge of communication. They function as a mean to communicate between people. That is also the nature of language as a tool of communication.
Language also becomes a source of enrichment. Here, as I said, vocabularies become the source of enrichment. We can expand our vocabularies building. A simple example is English. English used to have small numbers of vocabularies. It expands because it borrows, lends, combines other language. Many languages in this world have been used by English as vocabularies building. Words like lava (Indonesian), jilbab, pachyderm, etc. English uses for instance, Javanese, Malay, Latin, Arabic, Japanese, etc. English is quit adaptive to changes and therefore Englsih is acceptable to other countries in this world.
In conclusion, towards the resistance and prejudice to English, at least we can still get benefits of this language and this media. To preserve the language, what is needed is the awareness of society. Toward cultural and behavioral changing, we should be able to differentiate what is good and bad by seeing our cultures. After all, we can not ignore the position of English in the globalization. It is the spirit of the new changing. Internet as other media must have benefits and caveats. It is all coming back to us which way we choose. May the indigenous languages become a new inspiration to develop new technologies for the better condition of this world cultures especially in languages.
REFERENCE
Internet Worlds Stats. (2009). Top Ten Language Used in Internet. Retrieved on July 9, 2010 from www.internetworldstats.com/stats7.htm
Kramarae, Cherish. (n.d.). The Language and the Nature of the Internet: the Meaning of Global. London: SAGE Publications.
Silverstone, Roger. (1999). What’s New about Media?. London: SAGE Publications.
Anonym. (n.d.). Why a Global Language? Englsih is a the Global Language.
An Observation on Infotainment
THE ETHNOGRAPHY OF COMMUNICATION:
Genre : Infotainment
Topic : Gossip of a government figure
Purpose : To provide information about B.J. Habibie making a poem for his deceased wife, Ainun Besari.
Setting : In a TV studio
Participants : An Indonesian male presenter about 25 years old
An Indonesian female presenter about 30 years old
The general public
Message form : Spoken Indonesian, video, recorded poem, song as back-sound
Act sequence : 1. Opening of gossip by the presenters about B.J. Habibie making a poem for his deceased wife
2. Voice over of a poem written by B.J. Habibie
3. Narration about the poem plus back-sound “Opick’s song”
4. Flashback to the funeral day plus back-sound “Opick’s song”
5. Narration about Habibie praying on his wife’s cemetery plus back-sound “Opick’s song”
6. Habibie’s pray for his wife
7. Narration about the chronology of the death of Ainun Besari
8. An interview with Adrie Subono (a celebrity which is also Ainun Besari’s nephew)
9. Narration about a little biography of Ainun Besari plus back-sound “Opick’s song”
10. Farewell and prayer from Dina Mariana (a celebrity)
11. Farewell and prayer from Donita (a celebrity)
12. Farewell and prayer from the casts of Fitri serials
13. Comment from the two presenters
14. A Polite Joke from the male presenter
15. Closing for the following ads
Rules for interaction : There is no interaction between the presenters and the general public, so there are not any properties used. The interaction only occurs between the presenters, but without using any properties, too.
Norms of interpretation : The presenters are assumed authority in the area.
The shared information is that B.J. Habibie is Indonesia’s 4th president and Ainun Habibie was his wife.
The culture of Indonesia influences the delivering of information. The joke and the comment are delivered politely since the object of information is the 3rd president of Indonesia.
Another shared condition is the sadness which influences the choice of song. The song is slow and melancholic as the convention of the culture says so.
Communicative Event:
1. Opening of gossip by the presenters about B.J. Habibie making a poem for his deceased wife
2. Voice over of a poem written by B.J. Habibie
3. Narration about the poem plus back-sound “Opick’s song”
4. Flashback to the funeral day plus back-sound “Opick’s song”
5. Narration about Habibie praying on his wife’s cemetery plus back-sound “Opick’s song”
6. Habibie’s pray for his wife
7. Narration about the chronology of the death of Ainun Besari
8. An interview with Adrie Subono (a celebrity which is also Ainun Besari’s nephew)
9. Narration about a little biography of Ainun Besari plus back-sound “Opick’s song”
10. Farewell and prayer from Dina Mariana (a celebrity)
11. Farewell and prayer from Donita (a celebrity)
12. Farewell and prayer from the casts of Fitri serials
13. Comment from the two presenters
14. A Polite Joke from the male presenter
15. Closing for the following ads
Problems appearing from the Communicative Event presented:
People will get touched and involved to the story presented. With the chosen back-sound, flashback to the funeral day, and a little biography about the deceased Ainun Besari, people will empathize more.
Genre : infotainment
Topic : gossip of Arumi Bachsin in Insert Pagi 31/5/2010
Function : to inform viewers about Arumi Bachsin’s problem
to see her problem from other point of view
Setting : in a TV studio
Key : semi formal, a bit crowded, chill
Participants : presenters of Insert, Alif Ali (Miler’s brother/Arumi’s boyfriend) and Miler’s manager
Message form : formal and informal Indonesian, spoken, video
Message contact : the responses of Alif and Miler manager toward Arumi’s case. They say, “It was all Arumi’s decision to leave her mom.”
Act sequence : 1. Opening of gossip by the presenters about Arumi who went to Singapore to avoid her mother
2. Video showing Arumi before she went to Singapore and her relationship with Miler
3. Narration about Arumi’s leaving
4. an interview with Alif Ali (Miler’s brother) and Miler’s manager
5. the narrator gives comments towards Alif and the manager’s statement
6. Alif and the manager respond to some of Arumi’s news
7. the narrator gives comment back about Arumi’s family point of view
8. Alif and the manager respond to the statements
9. Comments from the two presenters
10. A Polite Joke from the male presenter
15. Closing for the following ads
Rules for interaction : There is no interaction between the presenters and the general public, so there are not any properties used. The interaction only occurs between the presenters, but without using any properties, too.
Norms of interpretation : The presenters are assumed authority in the area.
The shared information is Arumi went to Singapore without acknowledgement of her parents and she was assumed to be influenced by Miler (her boyfriend).
The culture of Indonesia influences the delivering of information. The joke and the comment are delivered in a bit impolite way as other society may think so. They make it a bit funny.
Communicative Event:
1. Opening of gossip by the presenters about Arumi who went to Singapore to avoid her mother
2. Video showing Arumi before she went to Singapore and her relationship with Miler
3. Narration about Arumi’s leaving
4. an interview with Alif Ali (Miler’s brother) and Miler’s manager
5. the narrator gives comments towards Alif and the manager’s statement
6. Alif and the manager respond to some of Arumi’s news
7. the narrator gives comment back about Arumi’s family point of view
8. Alif and the manager respond to the statements
9. Comments from the two presenters
10. A Polite Joke from the male and female presenter
15. Closing for the following ads
Problems appearing from the Communicative Event presented:
People will get touched and involved to the story presented. The way they present the events evoke society to believe in Miler side, Arumi side, or even Arumi’s mother side. The presenters give opinion from those three point of views.
Comparison of the two gossips:
The first gossip is sad so it uses slow and melancholic back-sound, and the second uses standard back-sound. The first is about a government figure (the 3rd president of Indonesia) so the delivering of information and comment is more polite than the second one. The second one is about Arumi Bachsin, a teenage artist who went to Singapore to avoid her mother. However, since both of the gossips are taken form the same program (on different day), the structure of the message-delivering is almost the same. The difference is merely on the content, context, and duration.
Genre : Infotainment
Topic : Gossip of a government figure
Purpose : To provide information about B.J. Habibie making a poem for his deceased wife, Ainun Besari.
Setting : In a TV studio
Participants : An Indonesian male presenter about 25 years old
An Indonesian female presenter about 30 years old
The general public
Message form : Spoken Indonesian, video, recorded poem, song as back-sound
Act sequence : 1. Opening of gossip by the presenters about B.J. Habibie making a poem for his deceased wife
2. Voice over of a poem written by B.J. Habibie
3. Narration about the poem plus back-sound “Opick’s song”
4. Flashback to the funeral day plus back-sound “Opick’s song”
5. Narration about Habibie praying on his wife’s cemetery plus back-sound “Opick’s song”
6. Habibie’s pray for his wife
7. Narration about the chronology of the death of Ainun Besari
8. An interview with Adrie Subono (a celebrity which is also Ainun Besari’s nephew)
9. Narration about a little biography of Ainun Besari plus back-sound “Opick’s song”
10. Farewell and prayer from Dina Mariana (a celebrity)
11. Farewell and prayer from Donita (a celebrity)
12. Farewell and prayer from the casts of Fitri serials
13. Comment from the two presenters
14. A Polite Joke from the male presenter
15. Closing for the following ads
Rules for interaction : There is no interaction between the presenters and the general public, so there are not any properties used. The interaction only occurs between the presenters, but without using any properties, too.
Norms of interpretation : The presenters are assumed authority in the area.
The shared information is that B.J. Habibie is Indonesia’s 4th president and Ainun Habibie was his wife.
The culture of Indonesia influences the delivering of information. The joke and the comment are delivered politely since the object of information is the 3rd president of Indonesia.
Another shared condition is the sadness which influences the choice of song. The song is slow and melancholic as the convention of the culture says so.
Communicative Event:
1. Opening of gossip by the presenters about B.J. Habibie making a poem for his deceased wife
2. Voice over of a poem written by B.J. Habibie
3. Narration about the poem plus back-sound “Opick’s song”
4. Flashback to the funeral day plus back-sound “Opick’s song”
5. Narration about Habibie praying on his wife’s cemetery plus back-sound “Opick’s song”
6. Habibie’s pray for his wife
7. Narration about the chronology of the death of Ainun Besari
8. An interview with Adrie Subono (a celebrity which is also Ainun Besari’s nephew)
9. Narration about a little biography of Ainun Besari plus back-sound “Opick’s song”
10. Farewell and prayer from Dina Mariana (a celebrity)
11. Farewell and prayer from Donita (a celebrity)
12. Farewell and prayer from the casts of Fitri serials
13. Comment from the two presenters
14. A Polite Joke from the male presenter
15. Closing for the following ads
Problems appearing from the Communicative Event presented:
People will get touched and involved to the story presented. With the chosen back-sound, flashback to the funeral day, and a little biography about the deceased Ainun Besari, people will empathize more.
Genre : infotainment
Topic : gossip of Arumi Bachsin in Insert Pagi 31/5/2010
Function : to inform viewers about Arumi Bachsin’s problem
to see her problem from other point of view
Setting : in a TV studio
Key : semi formal, a bit crowded, chill
Participants : presenters of Insert, Alif Ali (Miler’s brother/Arumi’s boyfriend) and Miler’s manager
Message form : formal and informal Indonesian, spoken, video
Message contact : the responses of Alif and Miler manager toward Arumi’s case. They say, “It was all Arumi’s decision to leave her mom.”
Act sequence : 1. Opening of gossip by the presenters about Arumi who went to Singapore to avoid her mother
2. Video showing Arumi before she went to Singapore and her relationship with Miler
3. Narration about Arumi’s leaving
4. an interview with Alif Ali (Miler’s brother) and Miler’s manager
5. the narrator gives comments towards Alif and the manager’s statement
6. Alif and the manager respond to some of Arumi’s news
7. the narrator gives comment back about Arumi’s family point of view
8. Alif and the manager respond to the statements
9. Comments from the two presenters
10. A Polite Joke from the male presenter
15. Closing for the following ads
Rules for interaction : There is no interaction between the presenters and the general public, so there are not any properties used. The interaction only occurs between the presenters, but without using any properties, too.
Norms of interpretation : The presenters are assumed authority in the area.
The shared information is Arumi went to Singapore without acknowledgement of her parents and she was assumed to be influenced by Miler (her boyfriend).
The culture of Indonesia influences the delivering of information. The joke and the comment are delivered in a bit impolite way as other society may think so. They make it a bit funny.
Communicative Event:
1. Opening of gossip by the presenters about Arumi who went to Singapore to avoid her mother
2. Video showing Arumi before she went to Singapore and her relationship with Miler
3. Narration about Arumi’s leaving
4. an interview with Alif Ali (Miler’s brother) and Miler’s manager
5. the narrator gives comments towards Alif and the manager’s statement
6. Alif and the manager respond to some of Arumi’s news
7. the narrator gives comment back about Arumi’s family point of view
8. Alif and the manager respond to the statements
9. Comments from the two presenters
10. A Polite Joke from the male and female presenter
15. Closing for the following ads
Problems appearing from the Communicative Event presented:
People will get touched and involved to the story presented. The way they present the events evoke society to believe in Miler side, Arumi side, or even Arumi’s mother side. The presenters give opinion from those three point of views.
Comparison of the two gossips:
The first gossip is sad so it uses slow and melancholic back-sound, and the second uses standard back-sound. The first is about a government figure (the 3rd president of Indonesia) so the delivering of information and comment is more polite than the second one. The second one is about Arumi Bachsin, a teenage artist who went to Singapore to avoid her mother. However, since both of the gossips are taken form the same program (on different day), the structure of the message-delivering is almost the same. The difference is merely on the content, context, and duration.
Semiotics resume
Eva Nur Mazidah 120710209
Type and Tokens
Eco divides sign vehicles into types and tokens. Tokens are the example of type or the total number of words used. Type means different words used. Type and tokens influence how a text is interpreted. According to Eco, there are 3 kinds of sign vehicles namely signs consisting of several tokens of the same type, sign whose tokens having a peculiar quality of uniqueness, and signs whose token and type being identical.
Rematerializing the Sign
There are debates whether or nor the signifier and the signified are material. Saussure argued that they are non material ’psychological’ forms. They also deal with the type-token distinction. Therefore language signifiers are not physical. Other argument came from Pierce who proposed the materializing of the sign (signifier). He said that the materiality does not affect its representative function. Voloshinov also strengthened Pierce’s argument that a sign was a phenomenon of the external world and sign was particular, material things. For Freudian, the sound of signifier can guide to its possible signified. The Freudian also added concepts of condensation and displacement which described the chain relation between signified and signifier in dreams. Some thoughts are condensed into symbol while unconscious desire is displaced into a real trivial symbol. Another point of view, Derrida put forward his idea about this case. He said that words and texts were things (material).
According to Barthes, writing was dealing with the signifiers and letting the symbol take care of themselves. Thus, material objects function as signs (signifiers) not only in status symbols but also in their sense of personal and social identity. After sometimes, Bolter came up with his idea that there was no sign without medium. Sign may not be a material entity but it has a material dimension that brought its own principles of structure. Here the medium is not ‘neutral‘ because it has its own affordances and constraints (changed with cultural signification). Therefore, changing the medium will influence the signifieds.
Hjelmslev’s Framework
Hjelmslev proposed his idea about ‘planes’ of expression and content (signifier and signified). He had 4 categories in his framework namely substance of expression, form of expression, substance of content, and form of content. He allowed us to analyze text based on various dimensions to know the potential for signification.
Type and Tokens
Eco divides sign vehicles into types and tokens. Tokens are the example of type or the total number of words used. Type means different words used. Type and tokens influence how a text is interpreted. According to Eco, there are 3 kinds of sign vehicles namely signs consisting of several tokens of the same type, sign whose tokens having a peculiar quality of uniqueness, and signs whose token and type being identical.
Rematerializing the Sign
There are debates whether or nor the signifier and the signified are material. Saussure argued that they are non material ’psychological’ forms. They also deal with the type-token distinction. Therefore language signifiers are not physical. Other argument came from Pierce who proposed the materializing of the sign (signifier). He said that the materiality does not affect its representative function. Voloshinov also strengthened Pierce’s argument that a sign was a phenomenon of the external world and sign was particular, material things. For Freudian, the sound of signifier can guide to its possible signified. The Freudian also added concepts of condensation and displacement which described the chain relation between signified and signifier in dreams. Some thoughts are condensed into symbol while unconscious desire is displaced into a real trivial symbol. Another point of view, Derrida put forward his idea about this case. He said that words and texts were things (material).
According to Barthes, writing was dealing with the signifiers and letting the symbol take care of themselves. Thus, material objects function as signs (signifiers) not only in status symbols but also in their sense of personal and social identity. After sometimes, Bolter came up with his idea that there was no sign without medium. Sign may not be a material entity but it has a material dimension that brought its own principles of structure. Here the medium is not ‘neutral‘ because it has its own affordances and constraints (changed with cultural signification). Therefore, changing the medium will influence the signifieds.
Hjelmslev’s Framework
Hjelmslev proposed his idea about ‘planes’ of expression and content (signifier and signified). He had 4 categories in his framework namely substance of expression, form of expression, substance of content, and form of content. He allowed us to analyze text based on various dimensions to know the potential for signification.
Polysemic TV and Multiaccentuality
Eva Nur Mazidah 120710209
In this writing, it gives information about Twin Peaks which is promoted as different TV program that it was original, the work of reliable auteur, and stylistically complex and well-made. This program’s mytic meaning is based on cinematic codes of value. As the time goes on, this program turns into viewer mania and addiction. To some, it is therefore called ‘polysemic’ which means that its signs and codes were open to a range of decodings, and ‘multiaccentual’ which means that it is being understood in different ways by different audiences. According to Collins, this phenomenon shows the notion of ‘postmodern’. In terms of programs and ads, postmodern shows ‘their ambivalence towards the original texts which they parody where the codes of the original are recognized and introduced but their ideological and stylistic limitations are also foregrounded. So, in this program viewers are shifted around from one code relationship to others; and viewers are various because it is promoted as ‘art’ and ‘soap’.
TV and Viewers: the Case of Dallas
It is explained that three forth of Dallas viewers is women. Dallas is mostly concerned with the emotional problems of the characters. Ang shows it as melodramatic imagination. For her it is true why women like Dallas because women in western culture are positioned as emotional, psychologising, caring, community-forming, etc.
Ang also analyzed the semiotic codes within program to see how its structure and mytic meaning can attract diverse group of viewers. She shows that camera plays e.g. close-ups also take significant role to viewers. She also mentions that character’s personalities and significance are also constructed within their interrelations to each other. The connotative level at the program is also consistent and makes sense besides its emotional realism is also developed.
Further, Dallas is realistic and naturalistic. It is shown by its inconsistent personality types. Thus Dallas combines ‘realism’ and melodrama as a unity. Dallas also uses various genre elements so that it can be watched and enjoyed by many different audience constituencies. Thus Dallas allows for multiaccentuality. Again, at the end of the day, people decode Dallas through various ideological subject-positions, invoking codes of ‘quality’, ‘realism’, dramatic criticism, or academic purposes. Therefore, by Ang’s writing, we can enjoy anything we watch in TV program or ad with or without dominant ideology, political responsibility, etc. programs and ads are there, it is on the viewers’ hands to interpret.
In this writing, it gives information about Twin Peaks which is promoted as different TV program that it was original, the work of reliable auteur, and stylistically complex and well-made. This program’s mytic meaning is based on cinematic codes of value. As the time goes on, this program turns into viewer mania and addiction. To some, it is therefore called ‘polysemic’ which means that its signs and codes were open to a range of decodings, and ‘multiaccentual’ which means that it is being understood in different ways by different audiences. According to Collins, this phenomenon shows the notion of ‘postmodern’. In terms of programs and ads, postmodern shows ‘their ambivalence towards the original texts which they parody where the codes of the original are recognized and introduced but their ideological and stylistic limitations are also foregrounded. So, in this program viewers are shifted around from one code relationship to others; and viewers are various because it is promoted as ‘art’ and ‘soap’.
TV and Viewers: the Case of Dallas
It is explained that three forth of Dallas viewers is women. Dallas is mostly concerned with the emotional problems of the characters. Ang shows it as melodramatic imagination. For her it is true why women like Dallas because women in western culture are positioned as emotional, psychologising, caring, community-forming, etc.
Ang also analyzed the semiotic codes within program to see how its structure and mytic meaning can attract diverse group of viewers. She shows that camera plays e.g. close-ups also take significant role to viewers. She also mentions that character’s personalities and significance are also constructed within their interrelations to each other. The connotative level at the program is also consistent and makes sense besides its emotional realism is also developed.
Further, Dallas is realistic and naturalistic. It is shown by its inconsistent personality types. Thus Dallas combines ‘realism’ and melodrama as a unity. Dallas also uses various genre elements so that it can be watched and enjoyed by many different audience constituencies. Thus Dallas allows for multiaccentuality. Again, at the end of the day, people decode Dallas through various ideological subject-positions, invoking codes of ‘quality’, ‘realism’, dramatic criticism, or academic purposes. Therefore, by Ang’s writing, we can enjoy anything we watch in TV program or ad with or without dominant ideology, political responsibility, etc. programs and ads are there, it is on the viewers’ hands to interpret.
PRE-MARRIAGE AGREEMENT
Eva Nur Mazidah
120710209
Translation II
Final Examination
PRE-MARRIAGE AGREEMENT
Be it known, the Premarital Agreement is entered into on the ______ day of _____, in the year ______, by and between
Name:
Address:
Place, date of birth:
hereafter referred as the Prospective Husband or the First Party
Name:
Address:
Place, date of birth:
hereafter referred as the Prospective Wife or the Second Party.
The parties agree to marry each other and it is their mutual desire to enter this Agreement.
Fundamental Principal
Article 1
The parties have equal right, equal status, and equal position in front of law
Article 2
The Agreement is based on justness, equality, egalitarianism, law, and respect to Human Rights
Monogamy Marriage
Article 3
The parties agree to commit monogamy marriage
Article 4
Verse 1
In particular condition, the parties agree to ignore monogamy principal
Verse 2
The particular condition shall mean:
a. After 15 years of legal marriage, one of the party, based on identification letter issued by Hospital pointed in this Agreement, is declared not to be able to give children and;
b. The parties agree not to adopt children
Verse 3
The Hospital pointed by this Agreement is XXX Hospital
Article 5
The ignoring of this monogamy principal, must be based, not only on following the article 4 contains, but also on the prevailing laws and completed by the decision of legal law court
Separate Property and Management
Article 6
Verse 1
Separate property of the First Party now includes: XXX (mention one by one)
Verse 2
Management of separate property belongs to the First Party’s authority
Verse 3
The first party is allowed to do legal action toward his property as mentioned in verse (1)
Verse 4
Legal action is not only limited to selling, pawning, and warranting to the third party
Article 7
Verse 1
Property gained by the parties during marriage shall be joint property
Verse 2
Management of joint property is held together
Verse 3
One of the parties is not allowed to do legal action towards joint property without permission including, not only limited to selling, buying, pawning, and warranting joint property
Protection towards Children and Household Violence
Article 9
Verse 1
The parties agree not to do criminal act so-called household violence as described in UU RI No. 23 in the year of 2004 about Abolishing Household Violence
Verse 2
The parties agree that all kind of violence must be abolished not only to nuclear family but also to people working in the house in which the parties dwell and/or stay
Article 10
Verse 1
The parties agree to give good attention to growth development of children
Verse 2
The parties agree to give balance times to children
Verse 3
The parties agree to apply the general principal as described in Children Right Convention and UU RI No. 23 in the year of 2002 about Children Protection
Law ratification of Pre-Marriage Agreement
Article 11
Law ratification of this Agreement shall only be executed by the parties
Article 12
Law ratification of this Agreement shall possibly happen to stipulation which has not been arranged in this Agreement and it is not contrary to the applicable law
Article 13
Law ratification of this Agreement shall mean addition attached in this Agreement
Article 14
Law ratification of this Agreement shall be valid, effective, and enforceable legally for the parties if it has been legalized by the head of the state law court in which it is entered
Disagreement
Article 15
Verse 1
If there is disagreement about contain and interpretation about this Agreement, the parties agree to reconcile it
Verse 2
If the reconciliation as described in verse 1 fails, the parties agree to point one or more counselors
Verse 3
Counselors are in odd numbers, minimum 1 and maximum 5
Verse 4
Arrangement of reconciliation will be arranged in other Agreement attached to this Agreement
Verse 5
Arrangement of reconciliation shall be executed in the time disagreement happen
Article 16
If counselors fail to hold his duty and/or the parties disagree with the reconciliation result, the parties agree to point XXX state law court as the place to solve the disagreement
______________________ _______________________
The First Party The Second Party
120710209
Translation II
Final Examination
PRE-MARRIAGE AGREEMENT
Be it known, the Premarital Agreement is entered into on the ______ day of _____, in the year ______, by and between
Name:
Address:
Place, date of birth:
hereafter referred as the Prospective Husband or the First Party
Name:
Address:
Place, date of birth:
hereafter referred as the Prospective Wife or the Second Party.
The parties agree to marry each other and it is their mutual desire to enter this Agreement.
Fundamental Principal
Article 1
The parties have equal right, equal status, and equal position in front of law
Article 2
The Agreement is based on justness, equality, egalitarianism, law, and respect to Human Rights
Monogamy Marriage
Article 3
The parties agree to commit monogamy marriage
Article 4
Verse 1
In particular condition, the parties agree to ignore monogamy principal
Verse 2
The particular condition shall mean:
a. After 15 years of legal marriage, one of the party, based on identification letter issued by Hospital pointed in this Agreement, is declared not to be able to give children and;
b. The parties agree not to adopt children
Verse 3
The Hospital pointed by this Agreement is XXX Hospital
Article 5
The ignoring of this monogamy principal, must be based, not only on following the article 4 contains, but also on the prevailing laws and completed by the decision of legal law court
Separate Property and Management
Article 6
Verse 1
Separate property of the First Party now includes: XXX (mention one by one)
Verse 2
Management of separate property belongs to the First Party’s authority
Verse 3
The first party is allowed to do legal action toward his property as mentioned in verse (1)
Verse 4
Legal action is not only limited to selling, pawning, and warranting to the third party
Article 7
Verse 1
Property gained by the parties during marriage shall be joint property
Verse 2
Management of joint property is held together
Verse 3
One of the parties is not allowed to do legal action towards joint property without permission including, not only limited to selling, buying, pawning, and warranting joint property
Protection towards Children and Household Violence
Article 9
Verse 1
The parties agree not to do criminal act so-called household violence as described in UU RI No. 23 in the year of 2004 about Abolishing Household Violence
Verse 2
The parties agree that all kind of violence must be abolished not only to nuclear family but also to people working in the house in which the parties dwell and/or stay
Article 10
Verse 1
The parties agree to give good attention to growth development of children
Verse 2
The parties agree to give balance times to children
Verse 3
The parties agree to apply the general principal as described in Children Right Convention and UU RI No. 23 in the year of 2002 about Children Protection
Law ratification of Pre-Marriage Agreement
Article 11
Law ratification of this Agreement shall only be executed by the parties
Article 12
Law ratification of this Agreement shall possibly happen to stipulation which has not been arranged in this Agreement and it is not contrary to the applicable law
Article 13
Law ratification of this Agreement shall mean addition attached in this Agreement
Article 14
Law ratification of this Agreement shall be valid, effective, and enforceable legally for the parties if it has been legalized by the head of the state law court in which it is entered
Disagreement
Article 15
Verse 1
If there is disagreement about contain and interpretation about this Agreement, the parties agree to reconcile it
Verse 2
If the reconciliation as described in verse 1 fails, the parties agree to point one or more counselors
Verse 3
Counselors are in odd numbers, minimum 1 and maximum 5
Verse 4
Arrangement of reconciliation will be arranged in other Agreement attached to this Agreement
Verse 5
Arrangement of reconciliation shall be executed in the time disagreement happen
Article 16
If counselors fail to hold his duty and/or the parties disagree with the reconciliation result, the parties agree to point XXX state law court as the place to solve the disagreement
______________________ _______________________
The First Party The Second Party
Die Cast: Lebih dari Sebuah Mainan
Eva Nur Mazidah
120710209
PKBU
Final Exam
Die Cast: Lebih dari Sebuah Mainan
Hampir setiap orang sekarang ini mempuyai gaya hidup masing-masing untuk menunjukkan siapa dirinya. Hal ini bisa dipengaruhi oleh keadaan lingkungan, arus informasi dari berbagai media, dan pengaruh-pengaruh lainnya. Seperti contoh majalah-majalah yang diungkapkan Chaney (1996) yang dibaca oleh kelas menengah ke atas. Majalah-majalah tersebut menanamkan nilai, cita rasa, gaya dan di dalamnya terdapat ideology yang menawarkan fantasi seperti Get Fun! Bisa dikatakan bahwa gaya hidup yang kita ikuti nerupakan bentuk prestise yang ingin kita tanpilkan pada oeang lain. Sperti yang diungkapkan Goffman dalan Chaney (1996) bahwa hidup kita seperti di atas panggung, seolah-olah kita ada untuk dilihat dan melihat dan menunjukkan “jika kita bergaya, maka kita ada.”
Dalam esai ini adak dibahas sebuah komunitas yang ada di beberapa wilayah di Indonesia, komunitas Die Cast. Komunitas ini merupakan salah satu contok komunitas masyarakat urban yang menawarkan gaya hidup tertentu bagi para pengikutnya. Selain itu, akan dibahas pula kegiatan-kegiatan apa saya yang dilakukan komunitas tersebut.
Die Cast merupakan mainan yang terbuat dari metal. Biasanya merupakan replika dari benda aslinya. Die Cast meliputi replika mobil, pesawat, kereta api, dan tiruan alat transportasi lainnya. Esai ini hanya akan membahas mobil Die Cast. Ukuran Die Cast ini bermacam-macam mulai 1:64, 1:24, san 1: 18. Die Cast merupakan replica dari mobil-mobil dari berbagai merek dan tipe. Bentuk, detail, presisi dan lainnya hampir seperti aslinya. Mereknya pun beragam dan harganya bervariasi tergantung dari ukuran, detail, presisi, tipe dan kelangkaannya. Machrus, salah satu penggila Die Cast yang tinggal di Bandung, (Komunikasi personal, 6 Januari 2011) mengatakan kalau tipe Die Cast Jada ukuran 1:64 harganya berkisar 50ribu sampai 100ribu rupiah, 1:24 dengan kisaran harga 200 ribu sampai 500 ribu per unit, dan 1:18 dengan 500 ribu sampai 900ribu per unit. Harga sebuah mobil Die Cast di Indonesia bisa mencapai lebih dari 10 juta jika memang benar-benar langka dan digemari. Machrus sendiri lebih sering menoleksi Jada karena detailnya yang lumayan bagus dan kebanyakan merupakan jenis mobil yang dimodifikasi.
Die Cast bagi dia merupakan hobi. Semuanya berawal dari kesuakannya terhadap otomotif. Meskipun dia seorang mahasiswa aeronautika di Bandung, dia lebih memilih mobil karena mimpinya memiliki banyak mobil balap yang bagus. Karena belum mampu membeli yang asli, dia melampiaskannya dengan cara membali replikanya, Die Cast. Setahun tearkhir dia menemukan komunitas pecinta Die Cast dan banyak hal yang dia dapatkan setelah bergabung di sana. Koleksinya sudah lebih dari 150 unit dari berbagai ukuran. Perburuannya mulai dari toko-toko mainan di pasar dan mall Surabaya, Bandung dan Jakarta. Banyak uang yang dia keluarkan untuk mengukiti hobinya, apalagi jika dia mempunyai jenis mobil yang langka, rasa bangga memiliki pun muncul. Tidak jarang juga para penggila Die Cast ini adalah kebanyakan orang yang sudah bekerja bahkan bapak-bapak karena budgetnya pun cukup tinggi.
Berkaitan dengan argumentasi Chaney (1996), dia mengatakan “kamu bergaya maka kamu ada.” Mungkin itu yang bisa dikatakan jika kita melihat tingkah laku komunitas ini dan komunitas lain sekarang. Bagi penggila Die Cast, ini bisa menjadi identitas mereka yang baru. Presise bagi mereka ketika bisa memiliki Die Cast terutama collectible items. Semakin langka Die Cast yang mereka miliki, semakin tinggi prestise yang mereka punya.
Retno (2010) mengatakan Die Cast Honda CRV atau Toyota Camry tahun 2009 ukuran 1:64 yang semula 15ribu berubah 10 kali lipat dalam waktu 2 bulan. Lonjakan harga terjadi juga bahkan 15 kali lipat untuk Nissan X-trail, Toyota Yaris, dan Honda Jazz. Menjadi seuah kebanggaan bagi para penggila Die Castuntuk bisa memiliki miniature mobil-mobil itu. Mereka bahkan tidak segan-segan membeli dengan harga yang jauh di atas harga normal hanya untuk sebuak mobil mainan. Hal ini sebenarnya bisa dikatakan sebagai salah satu bentuk conspicuous consumption. Mereka menjadikan Die Cast sebagai penanda social tentang apa yang mereka “lakukan” untuk hidup (Chaney, 1996). Mereka hidup untuk Die Cast. Itulah perilaku masyarakat urban yang bisa kita lihat dari komunitas ini.
Menurut Machrus, menjadi pemburu Die Cast tidak hanya menjelajahi toko ke toko, tetapi juga bisa dari pertemuan-pertemuan rutin yang biasa dilakukan oleh komunitas ini. Mungkin itulah ritual yang bisasa mereka lakukan, tidak hanya berburu dari toko ke toko, memajang dan merawat Die Cast, tetapi juga mengikuti pertemuan atau swapmeet. Mereka biasanya berkumpul di mall membawa mobil-mobil Die Cast mereka. Ada yang sekedar memamerkan, bertukar informasi, jual beli, barter dan senagainya. Lebih dari itu, komunitas ini ternyata mempunyai system tatanan social atau kepengurusan tapi hanya sebatas di kota-kota besar seeprti di Bandung, Jakarta, dan kota-kota besar laiinya. Ritual pertemuan rutin mereka biasanya diadakan di mall sekali minimal setiap bulannya. Menurut Machrus, di Bandug biasanya sebulan 2 kali kumpul dan di Surabaya pertemuan ini dilakukan di depan Mc D, Tunjungan Plasa jam 4 sore setiap minggu ke-2 setiap bulan.
Sangat terlihat sekali sisi conspicuous consumption mereka. Apapun mau mereka lakukan demi Die Cast idaman. Bahkan ada sebuah produk Jepang, miniature Nissan Fairla_daz432 produksi merek Tomica, keluar Mei lalu dan penggilanya sudah memasang harga hingga 7 juta yen ( 709,21 jutaan) hanya untuk sebuah mobil mainan. Di Indonesia, barang yang belum keluar pun seperti Nissan Frontier Navara yang baru keluar Mei 2010 sudah dipesan dimana-mana wlau harganya belum pasti dan semuanya di atas 3 buah. Ada yang beranggapan bahwa Die Cast bisa dijadikan investasi karena mereka bisa menghasilkan uang berkali-kali lipat dari harga yang dibeli. Semakin langka Die Castnya, semakin tinggi prestise pemiliknya, semakin tinggi pula harga jualnya. Mereka pada akhirnya membeli bukan karena Die Castnya tetapi karena citra di antara pemilik Die Cast lainnya.
Featherstone dalam Chaney (1996) mengatakan 3 hal tentang konsumsi. Pertama yakni tahapan perkembangan kapitalis. Kedua yakni penggunaan benda dan penggambaran status. Ini bisa dilihat dari cara para penggila Die Cast yang berburu Die Cast kesana kemari, mebeli dengan harga yang terkadang tidak masuk akal dan hal-hal lainnya. Mereka juga mencari prestise dari Die Cast yang mereka punya. Yangketiga yakni estetika konsumsi. Suwono (2010) menuliskan bahwa ada 2 tipe kolektor Die Cast, the Real Die Cast Collector dan Instant Die Cast Collector. 2 hal ini menggambarkan bagaimana mereka mengumpulkan Die Cast. Dalam artikelnya (2010), untuk 1 unit Die Cast 1: 64 harga rata-rata 20 ribuan untuk yang standard an yang collectible item bisa mencapai 50 ribu sampai 250 ribu. Mereka pasti gemas melihat ada tipe batu dan mereka pun mulai berburu dari toko mainan, supermarket, hypermarket, dan tempat-tempat lain yang menjual Die Cast demi seri tertentu yang langka. Mereka ada pula yang ber-KKN dengan pramuniaga untuk mendapatkan mobil-mobilan buruan mereka. Yang dimaksudkan dengan the real Die Cast collector yakni panggilan untuk mereka yang mau membeli Die Cast lngka degan harga resmi, berburu kesana kemari. Sedangkan instant Die Cast collector adalah untuk yang tidak punya banyak waktu dan memilih cara instant seperti membeli ke reseller atau secara online. Intinya seri Die Cast boleh sama, tapi demi kepuasan berbeda lagi urusannya.
Itulah salah satu bentuk gaya hidup moderen orang-orang kota. Konsumsi terhadap suatu barang tertentu telah menjadikan waktu luang mereka seperti harapan untuk membuat waktu luang mereka lebih “berarti” (Chaney, 1996). Menjadi penggila Die Cast, menjadi kolektor barang, menjadikan mereka masuk ke dalam komunitas sejenis dan merubah perilaku konsusi mereka dari yang biasa saja menjadi pemburu Die Cast yang meburu kesana kemari demi Die Cast idaman dan langkah demi prestise di antara mereka. Tak terhitung berapa kocek yang mereka rogoh demi koleksi mereka. Maka dari itu “Mereka punya Die Cast langka, maka mereka ada.”
Daftar Pustaka
Chaney, . 1996. Lifestyles: Key Ideas. London: Routledge.
Retno, H. Y. 2010a. Lambang Pencitraan. Diakses pada 18 Januari 2011 padahttp://bataviase.co.id/node/213177
-------------. 2010b. Mau Barter Atau Beli?. Diakses pada 18 Januari 2011 pada http://bataviase.co.id/node/213178
Sowono, JOko. 2010. The Real Die Cast Collector VS Instant Die Cast Collector. Diakses pada 18 Januari 2011 pada http://jojodesain.wordpress.com/2010/05/29/the-real-die-cast-collector-vs-instan-die-cast-collector/
120710209
PKBU
Final Exam
Die Cast: Lebih dari Sebuah Mainan
Hampir setiap orang sekarang ini mempuyai gaya hidup masing-masing untuk menunjukkan siapa dirinya. Hal ini bisa dipengaruhi oleh keadaan lingkungan, arus informasi dari berbagai media, dan pengaruh-pengaruh lainnya. Seperti contoh majalah-majalah yang diungkapkan Chaney (1996) yang dibaca oleh kelas menengah ke atas. Majalah-majalah tersebut menanamkan nilai, cita rasa, gaya dan di dalamnya terdapat ideology yang menawarkan fantasi seperti Get Fun! Bisa dikatakan bahwa gaya hidup yang kita ikuti nerupakan bentuk prestise yang ingin kita tanpilkan pada oeang lain. Sperti yang diungkapkan Goffman dalan Chaney (1996) bahwa hidup kita seperti di atas panggung, seolah-olah kita ada untuk dilihat dan melihat dan menunjukkan “jika kita bergaya, maka kita ada.”
Dalam esai ini adak dibahas sebuah komunitas yang ada di beberapa wilayah di Indonesia, komunitas Die Cast. Komunitas ini merupakan salah satu contok komunitas masyarakat urban yang menawarkan gaya hidup tertentu bagi para pengikutnya. Selain itu, akan dibahas pula kegiatan-kegiatan apa saya yang dilakukan komunitas tersebut.
Die Cast merupakan mainan yang terbuat dari metal. Biasanya merupakan replika dari benda aslinya. Die Cast meliputi replika mobil, pesawat, kereta api, dan tiruan alat transportasi lainnya. Esai ini hanya akan membahas mobil Die Cast. Ukuran Die Cast ini bermacam-macam mulai 1:64, 1:24, san 1: 18. Die Cast merupakan replica dari mobil-mobil dari berbagai merek dan tipe. Bentuk, detail, presisi dan lainnya hampir seperti aslinya. Mereknya pun beragam dan harganya bervariasi tergantung dari ukuran, detail, presisi, tipe dan kelangkaannya. Machrus, salah satu penggila Die Cast yang tinggal di Bandung, (Komunikasi personal, 6 Januari 2011) mengatakan kalau tipe Die Cast Jada ukuran 1:64 harganya berkisar 50ribu sampai 100ribu rupiah, 1:24 dengan kisaran harga 200 ribu sampai 500 ribu per unit, dan 1:18 dengan 500 ribu sampai 900ribu per unit. Harga sebuah mobil Die Cast di Indonesia bisa mencapai lebih dari 10 juta jika memang benar-benar langka dan digemari. Machrus sendiri lebih sering menoleksi Jada karena detailnya yang lumayan bagus dan kebanyakan merupakan jenis mobil yang dimodifikasi.
Die Cast bagi dia merupakan hobi. Semuanya berawal dari kesuakannya terhadap otomotif. Meskipun dia seorang mahasiswa aeronautika di Bandung, dia lebih memilih mobil karena mimpinya memiliki banyak mobil balap yang bagus. Karena belum mampu membeli yang asli, dia melampiaskannya dengan cara membali replikanya, Die Cast. Setahun tearkhir dia menemukan komunitas pecinta Die Cast dan banyak hal yang dia dapatkan setelah bergabung di sana. Koleksinya sudah lebih dari 150 unit dari berbagai ukuran. Perburuannya mulai dari toko-toko mainan di pasar dan mall Surabaya, Bandung dan Jakarta. Banyak uang yang dia keluarkan untuk mengukiti hobinya, apalagi jika dia mempunyai jenis mobil yang langka, rasa bangga memiliki pun muncul. Tidak jarang juga para penggila Die Cast ini adalah kebanyakan orang yang sudah bekerja bahkan bapak-bapak karena budgetnya pun cukup tinggi.
Berkaitan dengan argumentasi Chaney (1996), dia mengatakan “kamu bergaya maka kamu ada.” Mungkin itu yang bisa dikatakan jika kita melihat tingkah laku komunitas ini dan komunitas lain sekarang. Bagi penggila Die Cast, ini bisa menjadi identitas mereka yang baru. Presise bagi mereka ketika bisa memiliki Die Cast terutama collectible items. Semakin langka Die Cast yang mereka miliki, semakin tinggi prestise yang mereka punya.
Retno (2010) mengatakan Die Cast Honda CRV atau Toyota Camry tahun 2009 ukuran 1:64 yang semula 15ribu berubah 10 kali lipat dalam waktu 2 bulan. Lonjakan harga terjadi juga bahkan 15 kali lipat untuk Nissan X-trail, Toyota Yaris, dan Honda Jazz. Menjadi seuah kebanggaan bagi para penggila Die Castuntuk bisa memiliki miniature mobil-mobil itu. Mereka bahkan tidak segan-segan membeli dengan harga yang jauh di atas harga normal hanya untuk sebuak mobil mainan. Hal ini sebenarnya bisa dikatakan sebagai salah satu bentuk conspicuous consumption. Mereka menjadikan Die Cast sebagai penanda social tentang apa yang mereka “lakukan” untuk hidup (Chaney, 1996). Mereka hidup untuk Die Cast. Itulah perilaku masyarakat urban yang bisa kita lihat dari komunitas ini.
Menurut Machrus, menjadi pemburu Die Cast tidak hanya menjelajahi toko ke toko, tetapi juga bisa dari pertemuan-pertemuan rutin yang biasa dilakukan oleh komunitas ini. Mungkin itulah ritual yang bisasa mereka lakukan, tidak hanya berburu dari toko ke toko, memajang dan merawat Die Cast, tetapi juga mengikuti pertemuan atau swapmeet. Mereka biasanya berkumpul di mall membawa mobil-mobil Die Cast mereka. Ada yang sekedar memamerkan, bertukar informasi, jual beli, barter dan senagainya. Lebih dari itu, komunitas ini ternyata mempunyai system tatanan social atau kepengurusan tapi hanya sebatas di kota-kota besar seeprti di Bandung, Jakarta, dan kota-kota besar laiinya. Ritual pertemuan rutin mereka biasanya diadakan di mall sekali minimal setiap bulannya. Menurut Machrus, di Bandug biasanya sebulan 2 kali kumpul dan di Surabaya pertemuan ini dilakukan di depan Mc D, Tunjungan Plasa jam 4 sore setiap minggu ke-2 setiap bulan.
Sangat terlihat sekali sisi conspicuous consumption mereka. Apapun mau mereka lakukan demi Die Cast idaman. Bahkan ada sebuah produk Jepang, miniature Nissan Fairla_daz432 produksi merek Tomica, keluar Mei lalu dan penggilanya sudah memasang harga hingga 7 juta yen ( 709,21 jutaan) hanya untuk sebuah mobil mainan. Di Indonesia, barang yang belum keluar pun seperti Nissan Frontier Navara yang baru keluar Mei 2010 sudah dipesan dimana-mana wlau harganya belum pasti dan semuanya di atas 3 buah. Ada yang beranggapan bahwa Die Cast bisa dijadikan investasi karena mereka bisa menghasilkan uang berkali-kali lipat dari harga yang dibeli. Semakin langka Die Castnya, semakin tinggi prestise pemiliknya, semakin tinggi pula harga jualnya. Mereka pada akhirnya membeli bukan karena Die Castnya tetapi karena citra di antara pemilik Die Cast lainnya.
Featherstone dalam Chaney (1996) mengatakan 3 hal tentang konsumsi. Pertama yakni tahapan perkembangan kapitalis. Kedua yakni penggunaan benda dan penggambaran status. Ini bisa dilihat dari cara para penggila Die Cast yang berburu Die Cast kesana kemari, mebeli dengan harga yang terkadang tidak masuk akal dan hal-hal lainnya. Mereka juga mencari prestise dari Die Cast yang mereka punya. Yangketiga yakni estetika konsumsi. Suwono (2010) menuliskan bahwa ada 2 tipe kolektor Die Cast, the Real Die Cast Collector dan Instant Die Cast Collector. 2 hal ini menggambarkan bagaimana mereka mengumpulkan Die Cast. Dalam artikelnya (2010), untuk 1 unit Die Cast 1: 64 harga rata-rata 20 ribuan untuk yang standard an yang collectible item bisa mencapai 50 ribu sampai 250 ribu. Mereka pasti gemas melihat ada tipe batu dan mereka pun mulai berburu dari toko mainan, supermarket, hypermarket, dan tempat-tempat lain yang menjual Die Cast demi seri tertentu yang langka. Mereka ada pula yang ber-KKN dengan pramuniaga untuk mendapatkan mobil-mobilan buruan mereka. Yang dimaksudkan dengan the real Die Cast collector yakni panggilan untuk mereka yang mau membeli Die Cast lngka degan harga resmi, berburu kesana kemari. Sedangkan instant Die Cast collector adalah untuk yang tidak punya banyak waktu dan memilih cara instant seperti membeli ke reseller atau secara online. Intinya seri Die Cast boleh sama, tapi demi kepuasan berbeda lagi urusannya.
Itulah salah satu bentuk gaya hidup moderen orang-orang kota. Konsumsi terhadap suatu barang tertentu telah menjadikan waktu luang mereka seperti harapan untuk membuat waktu luang mereka lebih “berarti” (Chaney, 1996). Menjadi penggila Die Cast, menjadi kolektor barang, menjadikan mereka masuk ke dalam komunitas sejenis dan merubah perilaku konsusi mereka dari yang biasa saja menjadi pemburu Die Cast yang meburu kesana kemari demi Die Cast idaman dan langkah demi prestise di antara mereka. Tak terhitung berapa kocek yang mereka rogoh demi koleksi mereka. Maka dari itu “Mereka punya Die Cast langka, maka mereka ada.”
Daftar Pustaka
Chaney, . 1996. Lifestyles: Key Ideas. London: Routledge.
Retno, H. Y. 2010a. Lambang Pencitraan. Diakses pada 18 Januari 2011 padahttp://bataviase.co.id/node/213177
-------------. 2010b. Mau Barter Atau Beli?. Diakses pada 18 Januari 2011 pada http://bataviase.co.id/node/213178
Sowono, JOko. 2010. The Real Die Cast Collector VS Instant Die Cast Collector. Diakses pada 18 Januari 2011 pada http://jojodesain.wordpress.com/2010/05/29/the-real-die-cast-collector-vs-instan-die-cast-collector/
MEMBACA MONUMEN TIGA TOKOH: COEN, DAENDLES, DAN VAN HEUTSZ DALAM MONUMEN
EVA NUR MAZIDAH
120710209
PKBU SENIN JAM 1
RINGKASAN KULIAH UMUM
Monumen yang sering kita lihat menghiasi kota, ternyata memiliki makna yang lebih dalam daripada sebuah bagunan dan patung. Monumen bisa diartikan sebagai penyimpanan memori jangka panjang. Selama ini dalam monumen itu sendiri ada patung dan inskripi yang memeberikan informasi tentang monumen itu.
Secara historiografi, monumen itu dilihat dari segi sejarah yang menjajah dan dijajah, kontradiksi antara mengingat dan menghapus memori masa lau, dan penghubung titik temu dari masa lalu. Maka dari itu dalam kuliah tamu ini dibahas secara keseluruhan sudut pandang yang ada dalam menyikapi monumen 3 tokoh Belanda yang masing-masing berada di dua negara, Balanda dan Indonesia.
Coen merupakan salah satu tokoh yang menggagas ekspansi VOC di nusantara. Salah satu bentuknya dengan membangun benteng Batavia. Hal ini berimbas pada banyak hah terutama meningkatkan kesejahteraan masyarakat Belanda dan membawa mereka ke era keemasan. Maka dari itu Coen dianggap sebagai seorang pahlawan selain dia juga yang menyingkirkan Inggris dari Maluku.
Daendels adalah seorang akademisi lulusan hukum dari Belanda. Kedatangannya ke Indonesia saat perang kolonial Belanda. Dia datang ke Jawa sebagai wakil dari Perancis, di bawah komando Napoleon. Kedatangannya ke Indonesia dianggap orang-orang Belanda sebagai bentuk penghianatan karena Perancis bukan sekutu Belanda. Di samping itu, Daendels seharusnya juga perlu dibanggakan karena dia datang ke Jawa seorang diri tanpa membawa awak kapal seperti yang lain. Daendels terkenal dengan terobosannya membangun jalan raya Anyer-Panarukan dalam waktu 1 tahun. Hal ini yang akhirnya mempermudah akses eksploitatsi kekayaan di tanah Jawa dan memberikan kontribusi yang luar biasa bagi perkembangan ekonomi.
Selain Coen dan Daendels, ada juga tokoh lain yang dikenal, Van Heutsz. Dia adalah gubernur jendral di masa colonial. Dia adalah orang yang memperkenalkan gerakan anti gerilya dalam Perang Aceh dan secara tidak langsung mengalahkan Aceh. Selain itu, karenanya ekspansinya, dia juga yang akhirnya merampungkan definisi geografis dari Indonesia.
Berpindah ke masalah yang timbul akibat monumen yang dibangun untuk orang-orang tersebut, setelah beberapa puluh bahkan ratusan tahun berselang dari pembangunan monunen muncullah protes terhadap keberadaan monumen-monumen tersebut karena beberapa atas an dan kebanyakan dari daerah tempat kelahiran orang-orang tersebut.
Monumen Coen di Batavia didirikan saat peringatan 250 tahun Batavia; pernah dijual ke pihak swasta namun dibeli lagi oleh pemerintah Belanda saat peringatan hari ulang tahun Coen yang ke-350. 2 tahun kemudian museum yang di dalamnya terdapat makam Coen ini dijadikan pula sebagai Museum Wayang. Coen digambarkan memakai kostum Gatot Kaca. Hal tersebut menunjukkan bahwa Coen bercitra baik. Namun saat pemdudukan Jepang, Patung Coen secara hati-hati diturunkan unruk menghapus kenangan pahit tentang penjajahan.
Berpindah ke tanah kelahiran Coen, pemerintah disana membangun patung Coen untuk memperingati ulang tahunnya yang ke-300. bahkan setelah 50 tahun kemudian Coen masih memiliki nama yang harum disana. Namun, dalam masa persiapan ulang tahun yang ke-350, banyak protes muncul yang menguak kejahatan Coen, yakni pembunuhan 14.000 orang Hindia di Pulau Banda tanpa peringatan. Protes tersebut diwujudkan dengan banyak aksi dan menganggap Coen sebagai bajak laut yang kejam. Jadi, setelah 100 tahun berdirinya patung Coen, dia tidak dianggap lagi sebagai pahlawan terutama bagi warga Hoorn, tempat dia lahir dan tempat monumennya ada.
Zaman perang colonial, Daendels mendapatkan sambutan yang baik dari Ratu Bealanda dan dijadikan sebagai penasihat pertahanan Ratu. Melihat di Hatten, tempat kelahirannya, penghargaannya tidak seperti tentara/negarawan/gubernur jandral. Penghargaannya hanya sebatas plakat biasa dan rumah mertuanya yang tidak pernak ditempatinya dan dijadikannya sebagai nama jalan yang menuai banyak protes.
Beralih ke Sumedang, disana terdapat patung Paendels bersama Pangeran Sumedang. Selain itu monumen terbesar Daendels di Jawa yakni jalan raya sepanjang 1.100 km dari Anyer ke Panarukan yang dikerjakan oleh orang-orang pribumi seama 1 tahun. Di Indonesia, salah satu perayaan 200 tahun pembangunan tersebut diadakan Ekspedisi 200 Tahun Anyer-Panarukan tahun 2008 dalam rangka HUT RI ke-64. Hal ini bukan untuk mengenang Daendels, tetapi mengenang perjuangan orang-orang pribumi kita untuk membangun jalan Deandels.
Tokoh terakhir dalam pembahasan kali ini dalah Van Heutsz. Monumennya dibangun tahun 1932. di salah satu dinding monumen tersebut terdapat 3 relief orang pribumi (Aceh, Jawa, dan Papua). Inti dari monumen Van Heutsz adalah penuntasan aneksasi HIndia Belanda. Monumen ini menuai banyak protes dari kelompok nasionalsi karena bias memperdalam lika lama karena dianggap sebagai symbol kekuasaan Belanda terhadap Indonesia. Banyak hal terjadi disana dan akhirnya tahun 1953 monuman tersebut dihancurkan. Hal berbeda terjadi di Aceh. Disana bardiri kokoh patung setengah badan Van Heutsz. Sejak tahun 1932. namun sebelum kedatangan Jepang dan menjadi sasaran penghancuran, petung ini dikirim ke Belanda dan ditempatkan di Bronbeek, resimen Van Heutsz, dan tiruannya dilektakkan di Museum MIliter di Delft dan markas militer di Schaarsbergen, Arnhem. Tahun 1993, atas permintaan Aceh, sebuah plakat perunggu tiruan diirim kesana oleh Duta Besar Belanda.
Beralih ke monumen Van Heutsz di BElanda, monumennya ternyata menuai banyak protes dan keberatan atas keberadaan plakat tiruan monumen Van Heutsz. Banyak sekali maslah yang timbul dari protes terhadap monumen tersebut. Akhirnya, sebuah proposal dibuat bahwasannya monumen Van Heutsz akan ditujukan untuk dan diganti nama “Monument Indie-Nederaland, 1596-1949” tahun 2004.
Sebagai kesimpulan dari kajian terhadap monumen yang ada, masa lampau bisa dibaca lewat monument karena meonumen menyimpan banyak sejarah untuk diceritakan. Bagi bangsa Belanda, monumen-monumen ynag dibangun awalnya merupakan sebuah kabanggaan atas sebuah pencapaian namun seiring perkembangan waktu kebanggaan tersebut menjadi kemarahan dan rasa benci terhadap monumen tersebut. Bagi bangsa Indonesia, hal yang berkebalikan terjadi. Yang muncul saat ini sebagai sebuah bentuk penghargaan untuk masa lalu adalah rasa nasionalsime yang tinggi, negasi terhadap rasa sakit dan kebencian masa lalu, dan inspirasi untuk terus belajar lebih baik dari masa lalu. Yang muncul disamping itu juda adalah netralisasi terhadap 3 tokoh Belanda yang dulu disebut sebagai penjajah.
KULIAH UMUM: PAK PETERS
Kota-kota di Jawa sudah menjadi Urban Corridor (ekonomi, mobilisasi, transportasi salingberkaitan) yang menyebabkan tingkat mobilitas semakin tinggi. Karena mobilitas tinggi, masalah juga semakin tinggi seperti contoh munculnya “hantu-hantu kota”. Pemerintah kemudian berupaya untuk melakukan pemutihan terhadap pendatang agar terbebas dari hantu-hantu tesebut. Hantu-hantu kota antara lain komunis, calo, pencopet, teroris, dan lainnya yang membahayakan.mereka itu yang menyebabkan masalah keamanan jadi pemerintah harus mengetatkan pertahanan. Proses administrasi pada para pendatang menjadi salah satu cara untuk mengatasi hantu-hantu kota.
120710209
PKBU SENIN JAM 1
RINGKASAN KULIAH UMUM
Monumen yang sering kita lihat menghiasi kota, ternyata memiliki makna yang lebih dalam daripada sebuah bagunan dan patung. Monumen bisa diartikan sebagai penyimpanan memori jangka panjang. Selama ini dalam monumen itu sendiri ada patung dan inskripi yang memeberikan informasi tentang monumen itu.
Secara historiografi, monumen itu dilihat dari segi sejarah yang menjajah dan dijajah, kontradiksi antara mengingat dan menghapus memori masa lau, dan penghubung titik temu dari masa lalu. Maka dari itu dalam kuliah tamu ini dibahas secara keseluruhan sudut pandang yang ada dalam menyikapi monumen 3 tokoh Belanda yang masing-masing berada di dua negara, Balanda dan Indonesia.
Coen merupakan salah satu tokoh yang menggagas ekspansi VOC di nusantara. Salah satu bentuknya dengan membangun benteng Batavia. Hal ini berimbas pada banyak hah terutama meningkatkan kesejahteraan masyarakat Belanda dan membawa mereka ke era keemasan. Maka dari itu Coen dianggap sebagai seorang pahlawan selain dia juga yang menyingkirkan Inggris dari Maluku.
Daendels adalah seorang akademisi lulusan hukum dari Belanda. Kedatangannya ke Indonesia saat perang kolonial Belanda. Dia datang ke Jawa sebagai wakil dari Perancis, di bawah komando Napoleon. Kedatangannya ke Indonesia dianggap orang-orang Belanda sebagai bentuk penghianatan karena Perancis bukan sekutu Belanda. Di samping itu, Daendels seharusnya juga perlu dibanggakan karena dia datang ke Jawa seorang diri tanpa membawa awak kapal seperti yang lain. Daendels terkenal dengan terobosannya membangun jalan raya Anyer-Panarukan dalam waktu 1 tahun. Hal ini yang akhirnya mempermudah akses eksploitatsi kekayaan di tanah Jawa dan memberikan kontribusi yang luar biasa bagi perkembangan ekonomi.
Selain Coen dan Daendels, ada juga tokoh lain yang dikenal, Van Heutsz. Dia adalah gubernur jendral di masa colonial. Dia adalah orang yang memperkenalkan gerakan anti gerilya dalam Perang Aceh dan secara tidak langsung mengalahkan Aceh. Selain itu, karenanya ekspansinya, dia juga yang akhirnya merampungkan definisi geografis dari Indonesia.
Berpindah ke masalah yang timbul akibat monumen yang dibangun untuk orang-orang tersebut, setelah beberapa puluh bahkan ratusan tahun berselang dari pembangunan monunen muncullah protes terhadap keberadaan monumen-monumen tersebut karena beberapa atas an dan kebanyakan dari daerah tempat kelahiran orang-orang tersebut.
Monumen Coen di Batavia didirikan saat peringatan 250 tahun Batavia; pernah dijual ke pihak swasta namun dibeli lagi oleh pemerintah Belanda saat peringatan hari ulang tahun Coen yang ke-350. 2 tahun kemudian museum yang di dalamnya terdapat makam Coen ini dijadikan pula sebagai Museum Wayang. Coen digambarkan memakai kostum Gatot Kaca. Hal tersebut menunjukkan bahwa Coen bercitra baik. Namun saat pemdudukan Jepang, Patung Coen secara hati-hati diturunkan unruk menghapus kenangan pahit tentang penjajahan.
Berpindah ke tanah kelahiran Coen, pemerintah disana membangun patung Coen untuk memperingati ulang tahunnya yang ke-300. bahkan setelah 50 tahun kemudian Coen masih memiliki nama yang harum disana. Namun, dalam masa persiapan ulang tahun yang ke-350, banyak protes muncul yang menguak kejahatan Coen, yakni pembunuhan 14.000 orang Hindia di Pulau Banda tanpa peringatan. Protes tersebut diwujudkan dengan banyak aksi dan menganggap Coen sebagai bajak laut yang kejam. Jadi, setelah 100 tahun berdirinya patung Coen, dia tidak dianggap lagi sebagai pahlawan terutama bagi warga Hoorn, tempat dia lahir dan tempat monumennya ada.
Zaman perang colonial, Daendels mendapatkan sambutan yang baik dari Ratu Bealanda dan dijadikan sebagai penasihat pertahanan Ratu. Melihat di Hatten, tempat kelahirannya, penghargaannya tidak seperti tentara/negarawan/gubernur jandral. Penghargaannya hanya sebatas plakat biasa dan rumah mertuanya yang tidak pernak ditempatinya dan dijadikannya sebagai nama jalan yang menuai banyak protes.
Beralih ke Sumedang, disana terdapat patung Paendels bersama Pangeran Sumedang. Selain itu monumen terbesar Daendels di Jawa yakni jalan raya sepanjang 1.100 km dari Anyer ke Panarukan yang dikerjakan oleh orang-orang pribumi seama 1 tahun. Di Indonesia, salah satu perayaan 200 tahun pembangunan tersebut diadakan Ekspedisi 200 Tahun Anyer-Panarukan tahun 2008 dalam rangka HUT RI ke-64. Hal ini bukan untuk mengenang Daendels, tetapi mengenang perjuangan orang-orang pribumi kita untuk membangun jalan Deandels.
Tokoh terakhir dalam pembahasan kali ini dalah Van Heutsz. Monumennya dibangun tahun 1932. di salah satu dinding monumen tersebut terdapat 3 relief orang pribumi (Aceh, Jawa, dan Papua). Inti dari monumen Van Heutsz adalah penuntasan aneksasi HIndia Belanda. Monumen ini menuai banyak protes dari kelompok nasionalsi karena bias memperdalam lika lama karena dianggap sebagai symbol kekuasaan Belanda terhadap Indonesia. Banyak hal terjadi disana dan akhirnya tahun 1953 monuman tersebut dihancurkan. Hal berbeda terjadi di Aceh. Disana bardiri kokoh patung setengah badan Van Heutsz. Sejak tahun 1932. namun sebelum kedatangan Jepang dan menjadi sasaran penghancuran, petung ini dikirim ke Belanda dan ditempatkan di Bronbeek, resimen Van Heutsz, dan tiruannya dilektakkan di Museum MIliter di Delft dan markas militer di Schaarsbergen, Arnhem. Tahun 1993, atas permintaan Aceh, sebuah plakat perunggu tiruan diirim kesana oleh Duta Besar Belanda.
Beralih ke monumen Van Heutsz di BElanda, monumennya ternyata menuai banyak protes dan keberatan atas keberadaan plakat tiruan monumen Van Heutsz. Banyak sekali maslah yang timbul dari protes terhadap monumen tersebut. Akhirnya, sebuah proposal dibuat bahwasannya monumen Van Heutsz akan ditujukan untuk dan diganti nama “Monument Indie-Nederaland, 1596-1949” tahun 2004.
Sebagai kesimpulan dari kajian terhadap monumen yang ada, masa lampau bisa dibaca lewat monument karena meonumen menyimpan banyak sejarah untuk diceritakan. Bagi bangsa Belanda, monumen-monumen ynag dibangun awalnya merupakan sebuah kabanggaan atas sebuah pencapaian namun seiring perkembangan waktu kebanggaan tersebut menjadi kemarahan dan rasa benci terhadap monumen tersebut. Bagi bangsa Indonesia, hal yang berkebalikan terjadi. Yang muncul saat ini sebagai sebuah bentuk penghargaan untuk masa lalu adalah rasa nasionalsime yang tinggi, negasi terhadap rasa sakit dan kebencian masa lalu, dan inspirasi untuk terus belajar lebih baik dari masa lalu. Yang muncul disamping itu juda adalah netralisasi terhadap 3 tokoh Belanda yang dulu disebut sebagai penjajah.
KULIAH UMUM: PAK PETERS
Kota-kota di Jawa sudah menjadi Urban Corridor (ekonomi, mobilisasi, transportasi salingberkaitan) yang menyebabkan tingkat mobilitas semakin tinggi. Karena mobilitas tinggi, masalah juga semakin tinggi seperti contoh munculnya “hantu-hantu kota”. Pemerintah kemudian berupaya untuk melakukan pemutihan terhadap pendatang agar terbebas dari hantu-hantu tesebut. Hantu-hantu kota antara lain komunis, calo, pencopet, teroris, dan lainnya yang membahayakan.mereka itu yang menyebabkan masalah keamanan jadi pemerintah harus mengetatkan pertahanan. Proses administrasi pada para pendatang menjadi salah satu cara untuk mengatasi hantu-hantu kota.
Intro to Linguistics
Notes on Introduction to Linguistics I
These are the main materials for the mid-term test.
1. Chapter 1 What is Language?
Language is the method of human communication, either spoken or written, consisting of the use of words in a structured and conventional way.
Linguistic Knowledge includes:
Knowledge of the Sound System: Knowing what sounds are in that language and what sounds are not.
Knowledge of Words: Knowing the sound units that are related to specific meanings.
Arbitrary relationship between form (sounds) and meaning (concept) of a word.
Onomatopoeic: Words whose pronunciations suggest their meanings.
Knowledge of Sentences: Knowing how to form sentences.
Linguistic Competence: What you know about a language.
Linguistic Performance: How you use this knowledge in actual speech production and comprehension.
Prescriptive Grammar:
1762; Bishop Robert Lowth; A Short Introduction to English Grammar with Critical Notes.
I don’t have none I don’t have any
You was wrong You were wrong
Mathilda is fatter than me Mathilda is fatter than I
Many of those rules were based on Latin grammar. Latin was assumed as the respected scientific language in the 15th – 17th Centuries.
Descriptive Grammar:
1985; Randolph Quirk, Sidney Greenbaum, Geoffrey Leech, and Jan Svartvik; A Comprehensive Grammar of the English Language.
Based on a corpus of actual spoken and written English.
2. Chapter 3 Morphology: The Word of Language
The development of monolingual dictionaries:
1604; Robert Cawdrey; A Table Alphabetical; 2,500 entries.
1755; Dr. Samuel Johnson; Dictionary of the English Language; two volumes.
1828; Noah Webster; An American Dictionary of the English Language; two volumes; 70,000 entries.
Webster’s Third International Dictionary of English Language has over 450,000 entries.
Content words: Nouns, Verbs, Adjectives, and Adverbs.
Function words: Conjunctions, Prepositions, Articles, Pronouns,
Morpheme: The minimal unit of meaning.
Free morpheme: a single morpheme that constitutes a word and can stand alone.
Bound morpheme: a morpheme that must be attached to another morpheme.
Prefix: An affix that occurs before a morpheme.
Some examples of negative prefixes:
Prefix Added to Example
UN- adjectives unfair
NON- various classes non-smoker, nonsense, non-drip
DIS- adjectives, verbs, nouns disloyal, dislike, disfavour
A- adjectives, nouns amoral, asymmetry
Degree and size prefixes:
Prefix Meaning Added to Example
Arch- highest, worst nouns archduke, arch-enemy
Super- above, better nouns, adjectives superman, supernatural
Over- too much verbs, adjectives overeat, overconfident
Hyper- extremely adjectives hyperactive
Sub- lower than adjectives substandard
Mini- little nouns minibus
Suffix: An affix that occurs after a morpheme.
Class preserving suffixation:
Suffix Meaning Example
-er occupation engineer
-ian occupation musician
-ist occupation violinist
-let small piglet
Class changing suffixation:
Verbs Nouns
Verbs Adjectives
Adjectives Nouns
Adjectives Verbs
Nouns Verbs
Nouns Adjectives
Derivational morpheme: deriving (creating) a new word with a new meaning.
Inflectional morpheme: changing the form of a word because of the rules of syntax.
English inflectional morphemes:
Nouns
–s plural
–’s possessive
Verbs
–s third person singular present
–ed past tense
–en past participle
–ing progressive
Adjectives
–er comparative
–est superlative
Word Coinage: Compounds, Acronyms, Back-formations, Abbreviations, Eponyms, and Blends.
Compounds: Two or more words joined together to a form a new word.
Home + work homework
Pick + pocket pickpocket
Note: The meaning of a compound is not always the sum of the meanings of its parts.
Coconut oil oil made from coconuts.
Olive oil oil made from olives.
Baby oil .........
cathouse .........
blue-movies .........
blue-chip .........
Acronyms: Words derived from the initials of several words.
National Aeronautics and Space Agency .........
Self-contained underwater breathing apparatus .........
......... FYI
......... TGIF
......... a.k.a
Back-formations: Creative reduction due to incorrect morphological analysis.
Editor (1649) edit (1791)
Television (1907) televise (1927)
Abbreviations (Clipping): A word which is clipped.
Facsimile fax
Hamburger burger
Gasoline .........
Advertisement .........
Omnibus .........
Words from Names (Eponyms): Words derived from proper names or things.
Sandwich
Celsius
Blends: Similar to compounds, but parts of the words are deleted.
Motor + hotel Motel
Breakfast + lunch .........
modulator, demodulator .........
Deny Arnos Kwary
Lecturer of Linguistics
Airlangga University
http://www.kwary.net
These are the main materials for the mid-term test.
1. Chapter 1 What is Language?
Language is the method of human communication, either spoken or written, consisting of the use of words in a structured and conventional way.
Linguistic Knowledge includes:
Knowledge of the Sound System: Knowing what sounds are in that language and what sounds are not.
Knowledge of Words: Knowing the sound units that are related to specific meanings.
Arbitrary relationship between form (sounds) and meaning (concept) of a word.
Onomatopoeic: Words whose pronunciations suggest their meanings.
Knowledge of Sentences: Knowing how to form sentences.
Linguistic Competence: What you know about a language.
Linguistic Performance: How you use this knowledge in actual speech production and comprehension.
Prescriptive Grammar:
1762; Bishop Robert Lowth; A Short Introduction to English Grammar with Critical Notes.
I don’t have none I don’t have any
You was wrong You were wrong
Mathilda is fatter than me Mathilda is fatter than I
Many of those rules were based on Latin grammar. Latin was assumed as the respected scientific language in the 15th – 17th Centuries.
Descriptive Grammar:
1985; Randolph Quirk, Sidney Greenbaum, Geoffrey Leech, and Jan Svartvik; A Comprehensive Grammar of the English Language.
Based on a corpus of actual spoken and written English.
2. Chapter 3 Morphology: The Word of Language
The development of monolingual dictionaries:
1604; Robert Cawdrey; A Table Alphabetical; 2,500 entries.
1755; Dr. Samuel Johnson; Dictionary of the English Language; two volumes.
1828; Noah Webster; An American Dictionary of the English Language; two volumes; 70,000 entries.
Webster’s Third International Dictionary of English Language has over 450,000 entries.
Content words: Nouns, Verbs, Adjectives, and Adverbs.
Function words: Conjunctions, Prepositions, Articles, Pronouns,
Morpheme: The minimal unit of meaning.
Free morpheme: a single morpheme that constitutes a word and can stand alone.
Bound morpheme: a morpheme that must be attached to another morpheme.
Prefix: An affix that occurs before a morpheme.
Some examples of negative prefixes:
Prefix Added to Example
UN- adjectives unfair
NON- various classes non-smoker, nonsense, non-drip
DIS- adjectives, verbs, nouns disloyal, dislike, disfavour
A- adjectives, nouns amoral, asymmetry
Degree and size prefixes:
Prefix Meaning Added to Example
Arch- highest, worst nouns archduke, arch-enemy
Super- above, better nouns, adjectives superman, supernatural
Over- too much verbs, adjectives overeat, overconfident
Hyper- extremely adjectives hyperactive
Sub- lower than adjectives substandard
Mini- little nouns minibus
Suffix: An affix that occurs after a morpheme.
Class preserving suffixation:
Suffix Meaning Example
-er occupation engineer
-ian occupation musician
-ist occupation violinist
-let small piglet
Class changing suffixation:
Verbs Nouns
Verbs Adjectives
Adjectives Nouns
Adjectives Verbs
Nouns Verbs
Nouns Adjectives
Derivational morpheme: deriving (creating) a new word with a new meaning.
Inflectional morpheme: changing the form of a word because of the rules of syntax.
English inflectional morphemes:
Nouns
–s plural
–’s possessive
Verbs
–s third person singular present
–ed past tense
–en past participle
–ing progressive
Adjectives
–er comparative
–est superlative
Word Coinage: Compounds, Acronyms, Back-formations, Abbreviations, Eponyms, and Blends.
Compounds: Two or more words joined together to a form a new word.
Home + work homework
Pick + pocket pickpocket
Note: The meaning of a compound is not always the sum of the meanings of its parts.
Coconut oil oil made from coconuts.
Olive oil oil made from olives.
Baby oil .........
cathouse .........
blue-movies .........
blue-chip .........
Acronyms: Words derived from the initials of several words.
National Aeronautics and Space Agency .........
Self-contained underwater breathing apparatus .........
......... FYI
......... TGIF
......... a.k.a
Back-formations: Creative reduction due to incorrect morphological analysis.
Editor (1649) edit (1791)
Television (1907) televise (1927)
Abbreviations (Clipping): A word which is clipped.
Facsimile fax
Hamburger burger
Gasoline .........
Advertisement .........
Omnibus .........
Words from Names (Eponyms): Words derived from proper names or things.
Sandwich
Celsius
Blends: Similar to compounds, but parts of the words are deleted.
Motor + hotel Motel
Breakfast + lunch .........
modulator, demodulator .........
Deny Arnos Kwary
Lecturer of Linguistics
Airlangga University
http://www.kwary.net
Sociolinguistics
Eva Nur Mazidah
120710209
Sociolinguistics
The Sociolinguistics of Communication Media
Media has apparently penetrated the way we see the world. They give information, interpretation, education, entertainment, etc. Media, in this case, become a bridge and mirror for us to see the reality out there. In this summary, I will give explanation about media discourse in the communication domain and what happens there.
Media are now seen as social institution or domains. They deal with content, recipient (process of communications) and how they are communicated each other. We will see that there is media discourse working in that process. It is believed that media are anyway controversial in term of reflecting ‘reality’ or just ‘co-orchestrate’ the reality. To this fact, some argues that somehow media discourse still give a degree of mediation in providing content. Towards the production of messages, they are also controlled by factors through a hierarchy of levels and responsibilities. In the other hand, recipients are dilemmatic with media restriction in access and participation has created much controversy whereas media has designed messages for audience. In conclusion, media can be regarded as a specific communicative structure providing content (public idiom) and media discourse proceeds content into media messages to whom the message is addressed.
The details of media discourse refer to forms, structures, language use and semiotic codes in media, and so on. Media discourse in certain ways needs differentiating from the messages they transfer e.g. programs. Therefore, there are three dimensions of messages and media discourse. First dimension is the production point of view, low level out-put to which recipients are exposed their reaction, for instance an interview with President Nelson Mandela (the interface of two dimension). Secondly, processing of content occurs at several layers of an institutional hierarchy. Low-level output is the form of the program format e.g. news, spots reports, etc. which can be grouped into categories in terms of orientation. The low-level of messages are shaped in spatiotemporal sequences. Third dimension shows how it is transmitted as media messages. At the end of the day, language which is the central carrier of low-level messages and of messages sequences plays an important role in shaping belief system to come to dominate.
The linguistic study which can be done trough media are, for example, discourse structure of interviews, model of macro-text for international press reports, content analysis, language policies and attitudes, syntactic features of style in live reports, and so forth.
When media select content from reported domains, they proceed the content again based on cognitive frameworks linguistic norms, professional practices, etc. toward the recipients, they are not bound as the messages dimensions bound the media. To make stable recipients, communication media should include recipients’ needs and expectations early in messages. It is to integrate diverging norms with reported domains.
Upon linguistics theories, there are also two terms called presentation (styles) and representation (content). Presentation deals with language standardization while representation sees how language influences cognition and interpretation of ‘reality’. They function as vehicle for how language and what is expressed.
Seeing media function in society, we find that media is as public forum and public use of media discourse. Media has to answer how well or poorly their media discourse works as it is expected to do, for instance the role of standards in the BBC is done in terms of sociopolitical demands as the impact of the language repertoire in society at large. In some cases, because of media language, dialects are jeopardized and media language influences shifts in multicultural societies. Thus, there is a premise that media language comes to being ‘real’.
To my conclusion, we can not deny that there are influences of media in our atmosphere. Whether they bring more harms than good or vice versa, we can not limit its development. To some stances, we still need them get education, information, entertainment, etc., other stances, some dialects are jeopardized. To media itself, it is not enough to see the world with their point of views, they need to see the recipients’ point of view so that it can be bridge to many sides, not creating more gap to different recipients, and towards sociolinguistics, phenomena emerging in media can be field of further research.
120710209
Sociolinguistics
The Sociolinguistics of Communication Media
Media has apparently penetrated the way we see the world. They give information, interpretation, education, entertainment, etc. Media, in this case, become a bridge and mirror for us to see the reality out there. In this summary, I will give explanation about media discourse in the communication domain and what happens there.
Media are now seen as social institution or domains. They deal with content, recipient (process of communications) and how they are communicated each other. We will see that there is media discourse working in that process. It is believed that media are anyway controversial in term of reflecting ‘reality’ or just ‘co-orchestrate’ the reality. To this fact, some argues that somehow media discourse still give a degree of mediation in providing content. Towards the production of messages, they are also controlled by factors through a hierarchy of levels and responsibilities. In the other hand, recipients are dilemmatic with media restriction in access and participation has created much controversy whereas media has designed messages for audience. In conclusion, media can be regarded as a specific communicative structure providing content (public idiom) and media discourse proceeds content into media messages to whom the message is addressed.
The details of media discourse refer to forms, structures, language use and semiotic codes in media, and so on. Media discourse in certain ways needs differentiating from the messages they transfer e.g. programs. Therefore, there are three dimensions of messages and media discourse. First dimension is the production point of view, low level out-put to which recipients are exposed their reaction, for instance an interview with President Nelson Mandela (the interface of two dimension). Secondly, processing of content occurs at several layers of an institutional hierarchy. Low-level output is the form of the program format e.g. news, spots reports, etc. which can be grouped into categories in terms of orientation. The low-level of messages are shaped in spatiotemporal sequences. Third dimension shows how it is transmitted as media messages. At the end of the day, language which is the central carrier of low-level messages and of messages sequences plays an important role in shaping belief system to come to dominate.
The linguistic study which can be done trough media are, for example, discourse structure of interviews, model of macro-text for international press reports, content analysis, language policies and attitudes, syntactic features of style in live reports, and so forth.
When media select content from reported domains, they proceed the content again based on cognitive frameworks linguistic norms, professional practices, etc. toward the recipients, they are not bound as the messages dimensions bound the media. To make stable recipients, communication media should include recipients’ needs and expectations early in messages. It is to integrate diverging norms with reported domains.
Upon linguistics theories, there are also two terms called presentation (styles) and representation (content). Presentation deals with language standardization while representation sees how language influences cognition and interpretation of ‘reality’. They function as vehicle for how language and what is expressed.
Seeing media function in society, we find that media is as public forum and public use of media discourse. Media has to answer how well or poorly their media discourse works as it is expected to do, for instance the role of standards in the BBC is done in terms of sociopolitical demands as the impact of the language repertoire in society at large. In some cases, because of media language, dialects are jeopardized and media language influences shifts in multicultural societies. Thus, there is a premise that media language comes to being ‘real’.
To my conclusion, we can not deny that there are influences of media in our atmosphere. Whether they bring more harms than good or vice versa, we can not limit its development. To some stances, we still need them get education, information, entertainment, etc., other stances, some dialects are jeopardized. To media itself, it is not enough to see the world with their point of views, they need to see the recipients’ point of view so that it can be bridge to many sides, not creating more gap to different recipients, and towards sociolinguistics, phenomena emerging in media can be field of further research.
PKBU
Eva Nur Mazidah
120710209
PKBU Bu Diah
KUCING
Dalam pementasan Butet, yang berjudul Kucing pada 3 DEsember 2010, dibuat dengan konsep monolog dan bisa dibilang cukup simpel dan sederhana. Hal ini cukup berbeda dengan pementasan-pementasan monolog Butet yang lain, seperti Mayat Terhormat, Matinya Toekang Kritik, dan Sarimin. Konsep-konsep yang sebelumnya bisa dibilang cukup rumit dan tidak sederhana. Walaupun monolog, sebenarnya dibalik layar banyak sekali yang orang yang bekerja untuk menyokong jalannya pertunjukan seperti penata jalannya properti yang dibuat hidup, make-up, lighting, musik, dan lainnya. Namun, usaha dari tim kreatif tersebut berhasil dalam rangka membuat pementasan monolog yang simpel dan sederhana.
Berawal dari keinginan Butet untuk bisa mementaskan monolog ke kota-kota kecil, Butet dan teman-teman merancang Kucing ini sesederhana mungkin. Hal ini dipengaruhi beberapa alasan seperti seringnya dia dimintai pentas di kota-kota kecil tingkat kabupaten atau kecamatan yang mungkin tidak mempunyai gedung pertunjukan yang memadai. Melihat Kucing in bisa ditampilkan dengan konsep minimalis, mereka berharap bisa memulai berkeliling ke kota-kota kecil di Jawa dan kuar Jawa.
Dalam catatan pimpinan produksi, Giras menkritik sikap pemerintah yang tidak perduli dengan keadaan orang-orang yang bekerja di ranah kebudayaan. Dia mengaggap bahwa kebudayaan amsih dianggap sebagai komoditas barang jadi, bukan sebagai budaya yang membentuk watak manusia. Keadaan yang membuat pontang-panting itu, yang di sisi lain merepotkan mereka setiap kali ingin berkarya, menjadi pemicu untuk tetap selalu berkarya dengan kekreatifan dan inovasi mereka. Salah satu contohnya adalah monolog Kucing.
Kucing merupakan salah stu contoh cerpen karya Putu Wijaya yang ditulis ulang oleh oleh Agus Noor. Monolog ini bercerita tentang Butet yang suatu hari memukul kucing tetangganya karena kesal kucing itu memakan rica-rica miliknya. Kajadian itu ternyata berbintut panjang karena Pak RT dating ke rumah Butet dan meminta ganti rugi biaya perawatan kucing. Hal itu disebabkan pemilik kucing itu komplain ke Pak RT. Semakin lama, gara-gara kucing, dia merasa terpojok. Masalah tidak hanya datang dari kucing dan Pak RT, tetapi datang dari istrinya. Butet merasa terjebak dalam konspirasi. Bisa dibilang monolog kucing ini bertema sederhana dan bisa, tetapi di dalamnya menyimpan hakekat dan makna yang dalam.
Monolog kucing in disn lain juga bisa disebut sebagai salah satu bentuk dari wujud seni kreatif. Hal ini dedasari oleh perebdaaan yang signifikan dari dramaturgi Indonesia yang berbeda dengan dramarturgi barat. Teater yang dada d Indonesia merupakan teater tradisi dan teater rakyat yang diwujudkan dengan stilasi, symbol dan lambing-lambang. Kemunculan kembali teater (yang disebut) modern yang khas membuat seni laku realis menjadi kurng diwujudkan. Itulah sebabnya monolog Kucing dibuat Butet untuk mendongkrak seni realis.
120710209
PKBU Bu Diah
KUCING
Dalam pementasan Butet, yang berjudul Kucing pada 3 DEsember 2010, dibuat dengan konsep monolog dan bisa dibilang cukup simpel dan sederhana. Hal ini cukup berbeda dengan pementasan-pementasan monolog Butet yang lain, seperti Mayat Terhormat, Matinya Toekang Kritik, dan Sarimin. Konsep-konsep yang sebelumnya bisa dibilang cukup rumit dan tidak sederhana. Walaupun monolog, sebenarnya dibalik layar banyak sekali yang orang yang bekerja untuk menyokong jalannya pertunjukan seperti penata jalannya properti yang dibuat hidup, make-up, lighting, musik, dan lainnya. Namun, usaha dari tim kreatif tersebut berhasil dalam rangka membuat pementasan monolog yang simpel dan sederhana.
Berawal dari keinginan Butet untuk bisa mementaskan monolog ke kota-kota kecil, Butet dan teman-teman merancang Kucing ini sesederhana mungkin. Hal ini dipengaruhi beberapa alasan seperti seringnya dia dimintai pentas di kota-kota kecil tingkat kabupaten atau kecamatan yang mungkin tidak mempunyai gedung pertunjukan yang memadai. Melihat Kucing in bisa ditampilkan dengan konsep minimalis, mereka berharap bisa memulai berkeliling ke kota-kota kecil di Jawa dan kuar Jawa.
Dalam catatan pimpinan produksi, Giras menkritik sikap pemerintah yang tidak perduli dengan keadaan orang-orang yang bekerja di ranah kebudayaan. Dia mengaggap bahwa kebudayaan amsih dianggap sebagai komoditas barang jadi, bukan sebagai budaya yang membentuk watak manusia. Keadaan yang membuat pontang-panting itu, yang di sisi lain merepotkan mereka setiap kali ingin berkarya, menjadi pemicu untuk tetap selalu berkarya dengan kekreatifan dan inovasi mereka. Salah satu contohnya adalah monolog Kucing.
Kucing merupakan salah stu contoh cerpen karya Putu Wijaya yang ditulis ulang oleh oleh Agus Noor. Monolog ini bercerita tentang Butet yang suatu hari memukul kucing tetangganya karena kesal kucing itu memakan rica-rica miliknya. Kajadian itu ternyata berbintut panjang karena Pak RT dating ke rumah Butet dan meminta ganti rugi biaya perawatan kucing. Hal itu disebabkan pemilik kucing itu komplain ke Pak RT. Semakin lama, gara-gara kucing, dia merasa terpojok. Masalah tidak hanya datang dari kucing dan Pak RT, tetapi datang dari istrinya. Butet merasa terjebak dalam konspirasi. Bisa dibilang monolog kucing ini bertema sederhana dan bisa, tetapi di dalamnya menyimpan hakekat dan makna yang dalam.
Monolog kucing in disn lain juga bisa disebut sebagai salah satu bentuk dari wujud seni kreatif. Hal ini dedasari oleh perebdaaan yang signifikan dari dramaturgi Indonesia yang berbeda dengan dramarturgi barat. Teater yang dada d Indonesia merupakan teater tradisi dan teater rakyat yang diwujudkan dengan stilasi, symbol dan lambing-lambang. Kemunculan kembali teater (yang disebut) modern yang khas membuat seni laku realis menjadi kurng diwujudkan. Itulah sebabnya monolog Kucing dibuat Butet untuk mendongkrak seni realis.
pragmatics
Eva Nur Mazidah
120710209
Pragmatics
Final Examination
Maxim of Conversation and Conversational Implicature in Four English Department Students
Utterance sometimes can not be understood semantically. Therefore in doing conversation we need to know further what lies behind the utterance. We have to see the context in which the utterance is spoken. Therefore, we need to study pragmatics to know further what actually happens within conversation.
Some of pragmatics studies are about cooperative principle, maxims and conversational implicature. Basically these three study work on the similar notion in pragmatics. They all deal with conversation contribution.
When we communicate each other, we try to make meaningful conversations by providing conversational contribution as is required (Grice in Paltridge, 2000). It is so-called the cooperative principle. It is a fact that not all people apply this cooperative principle. They are sometimes uncooperative in conversation. Thus it leads to speech errors but still they ignore such errors because the participants are trying to understand the underlying meaning of the conversation.
Grice in Yule (1996) argues that there are four maxims of conversation. They are maxim of quantity, quality, relation, and manner. Maxim of quantity tries to make the contribution as informative as required and make the strongest statement as can be given. Maxim of quality attempt not to say what is believed to be false and not to say for which adequate evidence is lacked. Next, maxim of relation asks the speaker to be relevant and maxim of manner asks the speaker to avoid obscurity of expression and ambiguity and to be brief and orderly. Though theses maxims have provided general rules in conversation, in fact, speakers tend to ignore these rules. Upon Grice maxims, we also recognize so-called floating maxim in which leads to conversational implicature. When a speaker obviously violates a maxim, he can imply something beyond what he says.
Therefore, in this writing, the objects are the use of maxims, the identification of maxims and their implicature in the conversations within 4 English department students.
See conversations listed in the table below.
Maxim of Quantity Used/Violated Implicature
Eva: How’s your city tour?
Rimba: Nice.
Maxim : used. Rimba gives a suitable response to Eva. Rimba answers with appropriate response to Eva’s question. Her city tour was nice
Eva: How about Sandra?
Rimba: she socialized well but her boyfriend is so awful. He always texts us. Annoying.
Maxim : violated. Information given is too much. Rimba gives too much. Eva only asks about Sandra while Rimba gives her additional information about how annoying Sandra’s boyfriend is. Rimba wants to say that Sandra is fine but the problem comes from Sandra’s boyfriend.
Eva: Did you go to Kota Gede?
Rimba: I went to Mirota
Maxim : violated. Yes or no is the appropriate answer needed by Eva. Rimba’s response should be yes or no. Rimba gives her too much information about where she went. Rimba implies that she did not go to Kota Gede, instead, she went to Mirota.
Eva: Are you satisfied with your proposal presentation?
Bunga: No, because they asked me many things.
Maxim: violated. Yes or no answer is enough. Bunga provides too much informationa to Eva. Bunga implies that the satisfaction loses because of many things.
Eva: What did they ask you?
Bunga: many things. They make me confused.
Maxim: violated. There are too much info given and generalization. Eva actually wants to know details questions given to Bunga. But Bunga over generalizes that by saying ‘many things’ and gives Eva her complaint. So, Bunga does not give proper information to Eva and implies that ‘there are too many to tell’.
Eva: Who are you proposal advisors?
Bunga: Mrs. Ita and Mr. Edy
Maxim: used. The answer is suitable. Bunga gives information as required.
They are her advisors.
Eva: Anyway, your jilbab is beautiful. I want to buy such jilbab. Where did you buy it?
Bunga: karmen market.
Maxim: violated Bunga actually gives the proper response to Eva’s question. But Eva implies further that Eva wants to know specific information where she buys jilbab. Eva hopes that she gives her which seller Bunga means.
Eva: what places did you visit in Madura?
Rita: I visited beach, museum, Asta Tinggi, and markets.
Maxim: used Rita gives Eva appropriate response as Eva needs.
Rimba: What are you doing here?
Eva: I’m waiting for Bunga.
Maxim: used Eva’s answer is compatible to the question given. Eva’s waiting for Bunga when Rimba asks her.
Maxim of Quality Used/Violated Implicature
Rita: what pages can I find the questions?
Eva: ehm.. Just open chapter 5. No, it’s 6th. The chapter is The Ethnography something. I think they are there. You’d better ask Bunga or Kunyit.
Maxim: violated. there is a repair in the utterance and it shows uncertainty. Eva is not really sure with her answer. She also repairs some information. Therefore she suggests Rita to ask Bunga or Kunyit. Basically, what has been stated by Eva lacks of evidence. Eva implies that “Don’t ask me, I don’t know for sure. Ask somebody else is better.”
Rita: where is my dictionary?
Eva: Bunga. Or in your black bag. Don’t you use it last night?
Maxim: violated. Too many options given to Rita to think. Eva does not know where Rita’s dictionary is. She just guesses her answer and her answer lacks adequate evidence.
Eva: I’m waiting for your championship in NUEDC.
Rimba: That’s very kind of you.
Maxim: violated. Words ‘for you championship’ is seen to be so burdening and the response is also deceiving when Rimba says ‘that’s very kind of you’. Eva unfortunately implies Rimba has to win. And Rimba’s response with ‘that’s very kind of you’ contrastively, sarcastically implies not to put such a big hope or pressure on her. She implies ‘Winning NUECD is not that easy’.
Eva: Kak, how’s your presentation?
Rita: You know, I was like watching Saw III. Feel like it was the end of the day and I’d say “oh just kill me, I’m fine. Don’t pass my proposal, it’s okay”. But at the end, they say that mine is fine. Wow, I’m shocked.
Maxim: violated. Rita gives to much information about her presentation. Rita is confused how to say her presentation. She just describes the moment before the presentation and the end of it. She might want Eva to know how she was at that time. She can not say whether it was good or bad.
Maxim of Relation Used/Violated Implicature
Eva: Did you watch the opening ceremony of FIFA World Cup?
Rimba: Thank God I’m not a soccer freak
Maxim: violated Rimba implies “No, I didn’t” to Eva’s question. But she prefers to say not a soccer freak.
Rita: Can you tell me what to do?
Eva: Man is a thinker and woman is a feeler.
Maxim: violated. Rita wants Eva her suggestion. Eva perhaps does not know what to say to Rita. Upon her question, Eva only says that man’s a thinker and woman’s a feeler. Rita’s friend may no be sensitive to Rita’s feeling.
Bunga: Any questions?
Eva: I’m tired.
Maxim: violated. Eva supposes to say that she has no questions. She directly changes the topic and says that she is tired. Eva implies that she has no more questions to Bunga.
Eva: Did you watch Irwansyah?
Bungah: Going date is more fun. Sleeping is better.
Maxim: violated. Bunga changes the topic given by Eva to her preference. Bunga implies that she does not watch Irwansyah and perhaps she does not like Irwansyah.
Maxim of Manner Used/Violated Implicature
Eva: Are you mad at him?
Rita: imagine! When I arrived there, he just kept silent and when he met his friend, I was ignored.
Maxim: violated. Rita does not say that she is mad at him. Rita may feel so disappointed to her friend. She just tells how it was not like what she hopes. She wants Eva to interpret Rita’s feeling. Basically Rita implies ‘how can I not be mad if I was ignored without reasons.’
Eva: what did you do then?
Rita: I just kept silent. When I met Yuni, I sit next to her. We chatted. 15 minutes later, I decided to home. I walked so fast and left him there.
Maxim: used. She tells in details of chronological sequences. Rita tells what she did afterwards. She tells chronologically to Eva.
Based on the result of conversations taken, most of them violate the maxim of conversation, either by giving too much information, changing topic, providing ambiguity. Somehow, the implicature of those conversations are understood by the speakers. Violating maxims indeed still happen because of many reasons the speakers have for instance it can be purposive to certain cases.
REFERENCES
Paltridge, Brian. (2000). Making Sense of Discourse. Queensland: Gold Cost.
Yule, George. (1996). Pragmatics. Oxford: Oxford University Press.
120710209
Pragmatics
Final Examination
Maxim of Conversation and Conversational Implicature in Four English Department Students
Utterance sometimes can not be understood semantically. Therefore in doing conversation we need to know further what lies behind the utterance. We have to see the context in which the utterance is spoken. Therefore, we need to study pragmatics to know further what actually happens within conversation.
Some of pragmatics studies are about cooperative principle, maxims and conversational implicature. Basically these three study work on the similar notion in pragmatics. They all deal with conversation contribution.
When we communicate each other, we try to make meaningful conversations by providing conversational contribution as is required (Grice in Paltridge, 2000). It is so-called the cooperative principle. It is a fact that not all people apply this cooperative principle. They are sometimes uncooperative in conversation. Thus it leads to speech errors but still they ignore such errors because the participants are trying to understand the underlying meaning of the conversation.
Grice in Yule (1996) argues that there are four maxims of conversation. They are maxim of quantity, quality, relation, and manner. Maxim of quantity tries to make the contribution as informative as required and make the strongest statement as can be given. Maxim of quality attempt not to say what is believed to be false and not to say for which adequate evidence is lacked. Next, maxim of relation asks the speaker to be relevant and maxim of manner asks the speaker to avoid obscurity of expression and ambiguity and to be brief and orderly. Though theses maxims have provided general rules in conversation, in fact, speakers tend to ignore these rules. Upon Grice maxims, we also recognize so-called floating maxim in which leads to conversational implicature. When a speaker obviously violates a maxim, he can imply something beyond what he says.
Therefore, in this writing, the objects are the use of maxims, the identification of maxims and their implicature in the conversations within 4 English department students.
See conversations listed in the table below.
Maxim of Quantity Used/Violated Implicature
Eva: How’s your city tour?
Rimba: Nice.
Maxim : used. Rimba gives a suitable response to Eva. Rimba answers with appropriate response to Eva’s question. Her city tour was nice
Eva: How about Sandra?
Rimba: she socialized well but her boyfriend is so awful. He always texts us. Annoying.
Maxim : violated. Information given is too much. Rimba gives too much. Eva only asks about Sandra while Rimba gives her additional information about how annoying Sandra’s boyfriend is. Rimba wants to say that Sandra is fine but the problem comes from Sandra’s boyfriend.
Eva: Did you go to Kota Gede?
Rimba: I went to Mirota
Maxim : violated. Yes or no is the appropriate answer needed by Eva. Rimba’s response should be yes or no. Rimba gives her too much information about where she went. Rimba implies that she did not go to Kota Gede, instead, she went to Mirota.
Eva: Are you satisfied with your proposal presentation?
Bunga: No, because they asked me many things.
Maxim: violated. Yes or no answer is enough. Bunga provides too much informationa to Eva. Bunga implies that the satisfaction loses because of many things.
Eva: What did they ask you?
Bunga: many things. They make me confused.
Maxim: violated. There are too much info given and generalization. Eva actually wants to know details questions given to Bunga. But Bunga over generalizes that by saying ‘many things’ and gives Eva her complaint. So, Bunga does not give proper information to Eva and implies that ‘there are too many to tell’.
Eva: Who are you proposal advisors?
Bunga: Mrs. Ita and Mr. Edy
Maxim: used. The answer is suitable. Bunga gives information as required.
They are her advisors.
Eva: Anyway, your jilbab is beautiful. I want to buy such jilbab. Where did you buy it?
Bunga: karmen market.
Maxim: violated Bunga actually gives the proper response to Eva’s question. But Eva implies further that Eva wants to know specific information where she buys jilbab. Eva hopes that she gives her which seller Bunga means.
Eva: what places did you visit in Madura?
Rita: I visited beach, museum, Asta Tinggi, and markets.
Maxim: used Rita gives Eva appropriate response as Eva needs.
Rimba: What are you doing here?
Eva: I’m waiting for Bunga.
Maxim: used Eva’s answer is compatible to the question given. Eva’s waiting for Bunga when Rimba asks her.
Maxim of Quality Used/Violated Implicature
Rita: what pages can I find the questions?
Eva: ehm.. Just open chapter 5. No, it’s 6th. The chapter is The Ethnography something. I think they are there. You’d better ask Bunga or Kunyit.
Maxim: violated. there is a repair in the utterance and it shows uncertainty. Eva is not really sure with her answer. She also repairs some information. Therefore she suggests Rita to ask Bunga or Kunyit. Basically, what has been stated by Eva lacks of evidence. Eva implies that “Don’t ask me, I don’t know for sure. Ask somebody else is better.”
Rita: where is my dictionary?
Eva: Bunga. Or in your black bag. Don’t you use it last night?
Maxim: violated. Too many options given to Rita to think. Eva does not know where Rita’s dictionary is. She just guesses her answer and her answer lacks adequate evidence.
Eva: I’m waiting for your championship in NUEDC.
Rimba: That’s very kind of you.
Maxim: violated. Words ‘for you championship’ is seen to be so burdening and the response is also deceiving when Rimba says ‘that’s very kind of you’. Eva unfortunately implies Rimba has to win. And Rimba’s response with ‘that’s very kind of you’ contrastively, sarcastically implies not to put such a big hope or pressure on her. She implies ‘Winning NUECD is not that easy’.
Eva: Kak, how’s your presentation?
Rita: You know, I was like watching Saw III. Feel like it was the end of the day and I’d say “oh just kill me, I’m fine. Don’t pass my proposal, it’s okay”. But at the end, they say that mine is fine. Wow, I’m shocked.
Maxim: violated. Rita gives to much information about her presentation. Rita is confused how to say her presentation. She just describes the moment before the presentation and the end of it. She might want Eva to know how she was at that time. She can not say whether it was good or bad.
Maxim of Relation Used/Violated Implicature
Eva: Did you watch the opening ceremony of FIFA World Cup?
Rimba: Thank God I’m not a soccer freak
Maxim: violated Rimba implies “No, I didn’t” to Eva’s question. But she prefers to say not a soccer freak.
Rita: Can you tell me what to do?
Eva: Man is a thinker and woman is a feeler.
Maxim: violated. Rita wants Eva her suggestion. Eva perhaps does not know what to say to Rita. Upon her question, Eva only says that man’s a thinker and woman’s a feeler. Rita’s friend may no be sensitive to Rita’s feeling.
Bunga: Any questions?
Eva: I’m tired.
Maxim: violated. Eva supposes to say that she has no questions. She directly changes the topic and says that she is tired. Eva implies that she has no more questions to Bunga.
Eva: Did you watch Irwansyah?
Bungah: Going date is more fun. Sleeping is better.
Maxim: violated. Bunga changes the topic given by Eva to her preference. Bunga implies that she does not watch Irwansyah and perhaps she does not like Irwansyah.
Maxim of Manner Used/Violated Implicature
Eva: Are you mad at him?
Rita: imagine! When I arrived there, he just kept silent and when he met his friend, I was ignored.
Maxim: violated. Rita does not say that she is mad at him. Rita may feel so disappointed to her friend. She just tells how it was not like what she hopes. She wants Eva to interpret Rita’s feeling. Basically Rita implies ‘how can I not be mad if I was ignored without reasons.’
Eva: what did you do then?
Rita: I just kept silent. When I met Yuni, I sit next to her. We chatted. 15 minutes later, I decided to home. I walked so fast and left him there.
Maxim: used. She tells in details of chronological sequences. Rita tells what she did afterwards. She tells chronologically to Eva.
Based on the result of conversations taken, most of them violate the maxim of conversation, either by giving too much information, changing topic, providing ambiguity. Somehow, the implicature of those conversations are understood by the speakers. Violating maxims indeed still happen because of many reasons the speakers have for instance it can be purposive to certain cases.
REFERENCES
Paltridge, Brian. (2000). Making Sense of Discourse. Queensland: Gold Cost.
Yule, George. (1996). Pragmatics. Oxford: Oxford University Press.
Lexi2
Eva Nur Mazidah
120710209
Lexicology and Lexicography
Final examination
P
P., p /pie/ kb. huruf keenambelas dari abjad Inggris. to mind o’s P’s and Q’s berhati-hati ttg tingkah laku dan perkataan. 1 [Parking] parkir. 2 [penny] uang koin/receh.
p. 1 [page] halaman. 2 [part] bagian
pa /pa, p/ kb. bapak, pak. kk. [per annum] per tahun.
Pa. [Pennsylvania] Negara bagian di AS
P.A. /pie ei/ 1 [Public Address] P. A. system pengeras suara, (alat pemanggilan umum). 2 [personal assistant] asisten pribadi. 3 [Press Association] Asosiasi Pers.
P&P [postage and packing] pengiriman dan pengemasan.
Pac. [Pacific] Pasifik, Lautan Teduh.
pace /peis/ kb. 1 langkah. at a swift p. dgn langkah-langkah cepat. to stand 20 paces apart berdiri terpisah duapuluh langkah. to keep up the p. tdk ketinggalan, mengikuti. to keep p. with (bekerja) sama cepat dgn, menyetarakan diri dgn. 2 mengikuti zaman. 3 kemajuan. 4 ukuran standar linear. to put through its paces mencoba untuk mengetahui batas-batas kemampuan. force the p. mempercepat diri (in a race). to set the p. 1 menentukan ketepatan langkah. 2 memberikan teladan utk diikuti. kkt. melangkah bolak-balik (the floor). to p. off a tennis court mengukur lapangan tenis dgn langkah. kki. to p. up and down melangkah bolak-balik. p. bowler pelembar yg melempar bola dgn cepat. at a snail’s pace sangat lambat the roads were full of traffic and we were traveling at a snail’s pace for two hours jalan-jalan penuh dgn kemacetan dan kita berkendara sangat lambat selama dua jam.
pacemaker /peismeikr/ kb. 1 perintis, pembuka jalan. 2 alat utk memacu dan mengatur detak jantung. Asal : 1880-85: pace + maker
pacesetter /peisetr/ kb. 1 penentu model. 2 pemimpin kecepatan, pengatur langkah. Asal : 1890-95: pace + setter
pachyderm /pkdrm/ kb. binatang berkulit tebal spt badak, gajah, dll. SL.: orang yg kurang sensitive, bodoh. ks. mal, mic, moid yg berkulit tebal. Asal : pachyderm 1838, dari Fr. pachyderme (c.1600), diadaptasi sbg istilah biologi 1797 olh Fr. naturalist Georges Léopole Chrétien Frédéric Dagobert, Baron Cuvier (1769-1832), dari Gk. pachydermos "berkulit tebal" dari pachys "tebal" + derma "kulit".
pacific /psifik/ ks. 1 tenang the P. (Ocean) Lautan Teduh/Pasifik. P. Standard Time Waktu Tolok Pasifik 2 aman. 3 damai. pacifically kk. dgn damai, tenang. Asal: 1540–50; < L pācificus lit., pembawa perdamaian, pāci- (kombinasi dari pāx ) peace + -ficus -fic
Pacification /psifikein/ kb. pengamanan, pasifikasi, perdamaian. 2 penyabaran, penenangan. Asal: 1640–50; < L pācificātus (dari pācificāre mendamaikan). lih PACIFY, -ate
pacifier /psfair/ kb. 1 pembawa perdamaian, penjaga keamanan, penenang. 2 dot (for babies). Asal: 1525–35; pacify + -er
pacifies /psfaiz/ lih PACIFY. Asal:
1905–10; pacifisme. lih pacific, -ism
pacifism /psfizm/ kb. paham suka damai.
pacify /psfai/ kkt. (pacified) menenangkan, menentramkan (a baby, an area).
Asal: mid-15c., from M.Fr. pacifier, dari O.Fr., "mendamaikan," pacificare "mendamaikan," dari pacificus
pack /pk/ kb. 1 pak (cigarette). 2 beban kumpulan, bungkusan, ransel (on o’s back). 3 kumpulan. a p. of dogs sekumpulan anjing. 4 onggokan. ice p. onggokan es. 5 konspirasi. 6 org yg tdk berguna. 6 banyak. p. of lies banyak kebohongan, bohong semua, cold p. kompres dingin. kkt. 1 mengepak (o’s suitcase). 2 memasukkan. p. those things in his box masukkan barang-barang itu ke dlm kotak ini. The sardines are packed in… Ikan-ikan sardin itu dimasukkan ke dlm…. 3 membalut (pipes). 4 memadatkan. The car packed the snow on the driveway Mobil itu memadatkan salju pd jalan-jalan ke rumah itu. 5 membawa (rifle, pistol). 6 memadati (the stadium). to be packed penuh sesak. Book packed with facts buku penuh dgn fakta-fakta. The jury was packed against us Juri itu bersatu melawan kami. We were packed in an elevator Kami berdesakan di dlm lift. 7 (informal) menyampaikan (messages). 8 menguasai, mengatur In 1937 Roosevelt threatened to pack the court Pada tahun 1937 Presiden Roosevelt mengancam untuk mengatur pengadilan. kki. disusun. These books p. well Peti-peti ini mudah disusun. p. in menyerah, merelakan, berhenti one failure was no reason to pack in satu kegagalan bukan menjadi alasan utk menyerah to p. into memasukkan k dlm. to p. off memberangkatkan, mengirimkan, menyuruh pergi,. to p. up berkemas-kemas. p. animal hewan beban. p. horse kuda beban. packed ks. Yg penuh sesak. p. auditorium aula yg penuh sesak. packing kb. 1 pengepakan 2 (wrapping) bungkusan. 3 balutan (around pipes). p. box kotak pembungkus. p. case peti pengepak. p. material alat pembungkus, bahan pengepak. Asal: 1780–90.
package /pkij/ kb. 1 bungkus. a p. of seeds sebungkus benih. 2 pak (of cornflakes, frozen asparagus, cigarettes). 3 paket. kkt. membungkus, mengepak. p. deal perjanjian borongan packaging kb. pengamasan. Asal: 1605–15; dari pakkage “baggage”. lih PACK,-age
packager /pkjr/ kb. 1 pengepak, tukang pak. 2 pramuwisata, sales. Asal: 1955–60; package + -er
packer /pkr/ kb. pengepak, tukang pak. Asal: 1955–60; package + -er
packet /pkit/ kb. 1 paket (of notes, letters). 2 pak (of cigarette). 3 bungkus. a p. of pins sebungkus peniti. Asal: 1520–30; pacquet, sama dgn pacqu ( er ) to pack + -et -et
pact /pkt/ kb. perjanjian, pakta. a pact between Germany and Italy perjanjian antara Jerman dan Italia. Asal: 1400–50; akhir Bahasa Inggris Pertengahan pact.
pad /pd/ kb. 1 blok (kertas). 2 bloknot (for notes). 3 alas (beneath a dish). 4 bantal(an). p. under o’s back bantal di bawah punggungnya. 5 kaki (for fox, hare, or wolf). 5 SL.: flat, kamar. lily p. daun bunga teratai. note p. bloknot. suap kkt. (padded) 1 mengisi (bantalan, kursi). She is padded Badannya diisi bantalan. 2 melapisi (box, coat). 3 menambahi (a bill). 4 mengisi hal-hal yg tdk perlu (a speech, expense). to p. along berjalan kaki. padded cell sel yg diberi lapisan-lapisan empuk. padding kb. 1 bahan pengisi. 2 lapisan. Asal: 1545–55; pack + bed
paddle /pdl/ kb. dayung, kayuh. 2 tongkat. 3 bat, alat pemukul (pingpong). kkt. 1 mengayuh, mendayung. 2 memukul, memecuti, mencemeti. p. wheel kincir (air). Asal: 1375–1425; akhir Bahasa Inggris Pertengahan padell (kb.)
paddler /pdlr/ kb. anak dayung, pendayung. Asal: 1375–1425; akhir Inggris Pertengahan padell (kb.) paddle + -er
paddy /pdie/ kb. (j. –dies) padi. p. field sawah, padang padi. p. wagon mobil patroli. SL.: orang yg suka meremehkan. Asal: 1590–1600; dari Bahasa Melayu padi “nasi yg blm dimasak”.
paddybird /pdibrd/ kb. 1 burung sawah/gelatik. 2 jenis kopi dari Jawa.
padlock /pdlak/ kb. kunci kura-kura, gembok gantung. kkt. menggembok, mengunci dgn kunci gantung. Asal: 1479;
"kunci yg mudah dipindah-pindah," dari kata pad + lokke.
paean /pien/ kb. nyanyian pijian, lagu pujaan. Asal: 1535–45; hymne pd festival keagamaan, puji-pujian utk Dewa Apollo.
pagan /peign/ kb. penyembah berhala, politheis. p. religion agama penyembah berhala. ks. 1 tidak beragama. 2 hedonis. Asal: 1325–75; Bahasa Inggris Pertengahan dari kata pāgānus penyembah Tuhan-yg-salah (bukan penyembah selain Kristen, Islam, dll.)
paganism /peignizm/ kb. penyembah berhala. Asal: 1325–75; pagan + -ism
page /peij/ kb. halaman, muka, pagina (of a book). p. proof cetakan halaman percobaan. 2 pelayan, pesuruh. p. boy pesuruh 3 model rambut yg digulung ke bawah. 4 [polyacrylamide gel electrophoresis] kkt. 1 memanggil. Paging Dr. Jones memanggil Dr. Jones. 2 menomori halaman. paging kb. menomori halaman buku. Asal: 1580–90; dari kata pāgina “kolom tulisan”
pageant /pjnt/ kb. 1 pawai sejarah. 2 pertunjukan yg indah (of social festivals) 3 kontes. Asal: 1350–1400; Bahasa Inggris Pertengahan pagyn, pagaunt, pagand
pageantry /pjntrie/ kb. (j. ries) pertunjukan besar, pameran besar. Asal: 1600–10; pageant + -ry
120710209
Lexicology and Lexicography
Final examination
P
P., p /pie/ kb. huruf keenambelas dari abjad Inggris. to mind o’s P’s and Q’s berhati-hati ttg tingkah laku dan perkataan. 1 [Parking] parkir. 2 [penny] uang koin/receh.
p. 1 [page] halaman. 2 [part] bagian
pa /pa, p/ kb. bapak, pak. kk. [per annum] per tahun.
Pa. [Pennsylvania] Negara bagian di AS
P.A. /pie ei/ 1 [Public Address] P. A. system pengeras suara, (alat pemanggilan umum). 2 [personal assistant] asisten pribadi. 3 [Press Association] Asosiasi Pers.
P&P [postage and packing] pengiriman dan pengemasan.
Pac. [Pacific] Pasifik, Lautan Teduh.
pace /peis/ kb. 1 langkah. at a swift p. dgn langkah-langkah cepat. to stand 20 paces apart berdiri terpisah duapuluh langkah. to keep up the p. tdk ketinggalan, mengikuti. to keep p. with (bekerja) sama cepat dgn, menyetarakan diri dgn. 2 mengikuti zaman. 3 kemajuan. 4 ukuran standar linear. to put through its paces mencoba untuk mengetahui batas-batas kemampuan. force the p. mempercepat diri (in a race). to set the p. 1 menentukan ketepatan langkah. 2 memberikan teladan utk diikuti. kkt. melangkah bolak-balik (the floor). to p. off a tennis court mengukur lapangan tenis dgn langkah. kki. to p. up and down melangkah bolak-balik. p. bowler pelembar yg melempar bola dgn cepat. at a snail’s pace sangat lambat the roads were full of traffic and we were traveling at a snail’s pace for two hours jalan-jalan penuh dgn kemacetan dan kita berkendara sangat lambat selama dua jam.
pacemaker /peismeikr/ kb. 1 perintis, pembuka jalan. 2 alat utk memacu dan mengatur detak jantung. Asal : 1880-85: pace + maker
pacesetter /peisetr/ kb. 1 penentu model. 2 pemimpin kecepatan, pengatur langkah. Asal : 1890-95: pace + setter
pachyderm /pkdrm/ kb. binatang berkulit tebal spt badak, gajah, dll. SL.: orang yg kurang sensitive, bodoh. ks. mal, mic, moid yg berkulit tebal. Asal : pachyderm 1838, dari Fr. pachyderme (c.1600), diadaptasi sbg istilah biologi 1797 olh Fr. naturalist Georges Léopole Chrétien Frédéric Dagobert, Baron Cuvier (1769-1832), dari Gk. pachydermos "berkulit tebal" dari pachys "tebal" + derma "kulit".
pacific /psifik/ ks. 1 tenang the P. (Ocean) Lautan Teduh/Pasifik. P. Standard Time Waktu Tolok Pasifik 2 aman. 3 damai. pacifically kk. dgn damai, tenang. Asal: 1540–50; < L pācificus lit., pembawa perdamaian, pāci- (kombinasi dari pāx ) peace + -ficus -fic
Pacification /psifikein/ kb. pengamanan, pasifikasi, perdamaian. 2 penyabaran, penenangan. Asal: 1640–50; < L pācificātus (dari pācificāre mendamaikan). lih PACIFY, -ate
pacifier /psfair/ kb. 1 pembawa perdamaian, penjaga keamanan, penenang. 2 dot (for babies). Asal: 1525–35; pacify + -er
pacifies /psfaiz/ lih PACIFY. Asal:
1905–10; pacifisme. lih pacific, -ism
pacifism /psfizm/ kb. paham suka damai.
pacify /psfai/ kkt. (pacified) menenangkan, menentramkan (a baby, an area).
Asal: mid-15c., from M.Fr. pacifier, dari O.Fr., "mendamaikan," pacificare "mendamaikan," dari pacificus
pack /pk/ kb. 1 pak (cigarette). 2 beban kumpulan, bungkusan, ransel (on o’s back). 3 kumpulan. a p. of dogs sekumpulan anjing. 4 onggokan. ice p. onggokan es. 5 konspirasi. 6 org yg tdk berguna. 6 banyak. p. of lies banyak kebohongan, bohong semua, cold p. kompres dingin. kkt. 1 mengepak (o’s suitcase). 2 memasukkan. p. those things in his box masukkan barang-barang itu ke dlm kotak ini. The sardines are packed in… Ikan-ikan sardin itu dimasukkan ke dlm…. 3 membalut (pipes). 4 memadatkan. The car packed the snow on the driveway Mobil itu memadatkan salju pd jalan-jalan ke rumah itu. 5 membawa (rifle, pistol). 6 memadati (the stadium). to be packed penuh sesak. Book packed with facts buku penuh dgn fakta-fakta. The jury was packed against us Juri itu bersatu melawan kami. We were packed in an elevator Kami berdesakan di dlm lift. 7 (informal) menyampaikan (messages). 8 menguasai, mengatur In 1937 Roosevelt threatened to pack the court Pada tahun 1937 Presiden Roosevelt mengancam untuk mengatur pengadilan. kki. disusun. These books p. well Peti-peti ini mudah disusun. p. in menyerah, merelakan, berhenti one failure was no reason to pack in satu kegagalan bukan menjadi alasan utk menyerah to p. into memasukkan k dlm. to p. off memberangkatkan, mengirimkan, menyuruh pergi,. to p. up berkemas-kemas. p. animal hewan beban. p. horse kuda beban. packed ks. Yg penuh sesak. p. auditorium aula yg penuh sesak. packing kb. 1 pengepakan 2 (wrapping) bungkusan. 3 balutan (around pipes). p. box kotak pembungkus. p. case peti pengepak. p. material alat pembungkus, bahan pengepak. Asal: 1780–90.
package /pkij/ kb. 1 bungkus. a p. of seeds sebungkus benih. 2 pak (of cornflakes, frozen asparagus, cigarettes). 3 paket. kkt. membungkus, mengepak. p. deal perjanjian borongan packaging kb. pengamasan. Asal: 1605–15; dari pakkage “baggage”. lih PACK,-age
packager /pkjr/ kb. 1 pengepak, tukang pak. 2 pramuwisata, sales. Asal: 1955–60; package + -er
packer /pkr/ kb. pengepak, tukang pak. Asal: 1955–60; package + -er
packet /pkit/ kb. 1 paket (of notes, letters). 2 pak (of cigarette). 3 bungkus. a p. of pins sebungkus peniti. Asal: 1520–30; pacquet, sama dgn pacqu ( er ) to pack + -et -et
pact /pkt/ kb. perjanjian, pakta. a pact between Germany and Italy perjanjian antara Jerman dan Italia. Asal: 1400–50; akhir Bahasa Inggris Pertengahan pact.
pad /pd/ kb. 1 blok (kertas). 2 bloknot (for notes). 3 alas (beneath a dish). 4 bantal(an). p. under o’s back bantal di bawah punggungnya. 5 kaki (for fox, hare, or wolf). 5 SL.: flat, kamar. lily p. daun bunga teratai. note p. bloknot. suap kkt. (padded) 1 mengisi (bantalan, kursi). She is padded Badannya diisi bantalan. 2 melapisi (box, coat). 3 menambahi (a bill). 4 mengisi hal-hal yg tdk perlu (a speech, expense). to p. along berjalan kaki. padded cell sel yg diberi lapisan-lapisan empuk. padding kb. 1 bahan pengisi. 2 lapisan. Asal: 1545–55; pack + bed
paddle /pdl/ kb. dayung, kayuh. 2 tongkat. 3 bat, alat pemukul (pingpong). kkt. 1 mengayuh, mendayung. 2 memukul, memecuti, mencemeti. p. wheel kincir (air). Asal: 1375–1425; akhir Bahasa Inggris Pertengahan padell (kb.)
paddler /pdlr/ kb. anak dayung, pendayung. Asal: 1375–1425; akhir Inggris Pertengahan padell (kb.) paddle + -er
paddy /pdie/ kb. (j. –dies) padi. p. field sawah, padang padi. p. wagon mobil patroli. SL.: orang yg suka meremehkan. Asal: 1590–1600; dari Bahasa Melayu padi “nasi yg blm dimasak”.
paddybird /pdibrd/ kb. 1 burung sawah/gelatik. 2 jenis kopi dari Jawa.
padlock /pdlak/ kb. kunci kura-kura, gembok gantung. kkt. menggembok, mengunci dgn kunci gantung. Asal: 1479;
"kunci yg mudah dipindah-pindah," dari kata pad + lokke.
paean /pien/ kb. nyanyian pijian, lagu pujaan. Asal: 1535–45; hymne pd festival keagamaan, puji-pujian utk Dewa Apollo.
pagan /peign/ kb. penyembah berhala, politheis. p. religion agama penyembah berhala. ks. 1 tidak beragama. 2 hedonis. Asal: 1325–75; Bahasa Inggris Pertengahan dari kata pāgānus penyembah Tuhan-yg-salah (bukan penyembah selain Kristen, Islam, dll.)
paganism /peignizm/ kb. penyembah berhala. Asal: 1325–75; pagan + -ism
page /peij/ kb. halaman, muka, pagina (of a book). p. proof cetakan halaman percobaan. 2 pelayan, pesuruh. p. boy pesuruh 3 model rambut yg digulung ke bawah. 4 [polyacrylamide gel electrophoresis] kkt. 1 memanggil. Paging Dr. Jones memanggil Dr. Jones. 2 menomori halaman. paging kb. menomori halaman buku. Asal: 1580–90; dari kata pāgina “kolom tulisan”
pageant /pjnt/ kb. 1 pawai sejarah. 2 pertunjukan yg indah (of social festivals) 3 kontes. Asal: 1350–1400; Bahasa Inggris Pertengahan pagyn, pagaunt, pagand
pageantry /pjntrie/ kb. (j. ries) pertunjukan besar, pameran besar. Asal: 1600–10; pageant + -ry
Reading Texts
Eva Nur Mazidah
120710209
Reading Texts
Final Examination
Damar Kurung of Gresik as the Cultural Representation of Past History
As time goes on, Indonesian cultures change because of orientation movement. Many cultural heritages evolve, develop, and even disappear because of many aspects. These cultural heritages appear as cultural representation of their people. They have such deep meaning towards its manifestation. It is believed that cultures can tell the history too. One of Indonesian cultures is work of art. Every region has their own traditional arts and one of them is Gresik, East Java, with its Damar Kurung (Darmar Kurung is a lampion with paintings on its cover) taken from word Damar (Lamp) and Kurung (like cage). I would like to explain the history of Damar Kurung, Damar Kurung as visual art, and the meaning of Damar Kurung for Gresik people.
According to local story of Gresik people, Damar Kurung firstly existed in the time of Sunan Prapen (XVI AC). He is one of people who spread Islam in Gresik the descendent of Sunan Giri (Koeshandari, 2009). Basically, one of the ways Islam was spread in Indonesia is through Cultures by enculturation, assimilation, etc. in order to be accepted by local people. Those people tried to blend Islamic culture with local culture which were Buddhist, Hindu, Animism and Dynamism. In short, the result of the hybridization of these cultures is a new culture and one of the results was found in Damar Kurung.
Damar Kurung becomes more complex in its philosophical ground because it represents the mix of Buddist and Hindu values, Islamic values, and local people tradition. Since it was as old as Sunan Prapen, the emphasis is that Damar Kurung painting has specific symbols as other religions have (for example Buddhist and Hindu with relief and statues in temple, Catholics with its pagan symbols, etc.). Turner in Koeshadari (2009) said that the symbol is the smallest unit of ritual that maintains particular properties of ritual behavior. Without knowing their truth, those religions always use such symbols through metaphor, myths, tales, holy books, songs, etc. These also happen in the stories given in Damar Kurung.
No one knows how the first shape of Damar Kurung at the age of Sunan Prapen. The last thing we know about Damar Kurung is made by Mbah Masmundari from Gresik. It is explained in Koeshandari that Damar Kurung is particularly given from generation to generation. Unfortunately, as Mbah Masnundari passed away several years ago, it is going to be difficult to revive again Damar Kurung as part of culture. Mbah Masmundari made Damar Kurung with a new shape painted on fiberglass. Still she used “rules” in painting her Damar Kurung. It is believed that Damar Kurung is categorized as naivetiesm. It depicts myths, tales, holy books and daily activities within its paintings.
Damar Kurung used to function as a lampion decorated with paper and paintings made on bamboo. It was used by people in Ramadhan month (Fasting month of Moeslems) in cemeteries as lamp. People usually visit cemeteries in thet month. It then changed to be used when children played during Ramadhan until Idul Fitri (the end of Ramadhan). In the late of 1980s and the early of 1990, Damar Kurung used electric lamp and it was put in living room or as decorating lamp.
The problem, after all, is not on the point how it looks like or it functions, but how it can portray myths, histories, traditions, and Gresik people inside the story of Damar Kurung paintings.
Soemantri in Koeshandari (2009) said that the concept, applications, and technology of Indonesian traditional art and crafts reflect various degrees of spirituality. It van be proved by, for instance, in the relief of Borobudur temple in Yogyakarta. It narrates certain story about Buddhist and how human should live. It delivers certain messages not mere relief. It is really influenced by the values of that religion at that time. Such thing happens in Damar Kurung. It has certain ways in telling its stories. If Venus of Willandorf can tell how primitive people wanted the fertility, Egypt lithographs showed how everything was calculated, Damar Kurung tells how Gresik people are influenced by Islamic values.
There are two parts of Damar Kurung which can be shared in other cultures, the first is its lampion and the second is its painting in fiber glass. Upon the lampion, basically, the similar thing can be found in Bali when they have Ngaben ceremony (ceremony for death). Faber glass painting can also be found in Cirebon, Madura, Banyuwangi, etc. They use painting as medium to tell certain messages about Islamic values. Somehow, it is still a bit different. The functions of lamp as an enlightenment and fiber glass or paper to paint certain messages are combined in one holistic work of art represented in Damar Kurung. Thus it can be said as combination of the two distinct works of art which has usage value and high art value.
Mbah Masmundari’s Damar Kurung are inspired by Babad Gresik (the history of Gresik) and portrait of her daily life experience. But still we can see the influence of stylistic of wayang kulit, wayang beber, and relief in temple in her drawings. Since the ability to draw Damar Kurung of Masmundari is given generation to generation, the transformation of ideology in drawing is obvious.
Another fact about the paintings that is also found in Damar Kurung is that they are imaginative and exaggerate the shape of things e.g. humans, trees, and other objects. It may be the basic concept within humans’ mindset that exaggerating is important. It can be seen from the shape, the color, and so forth. In short, this ideology has also been transferred to this work of art.
The drawing might answer the question in visual cultures that the ideology given within the subject is prevalent (Fuery and Mansfield, 2000). Here, Damar Kurung as the visual reflects the culture and it has contribution in the production, reproduction, and mutation of such culture. Fuery and Mansfield also argued that the visual also become a bridge to the past journey. Masmundari’s Damar Kurung may say that the paintings can give education implicitly how good values lives in our surroundings.
Based on the objects drawn in Damar Kurung , temple has Cara Wimba (how the sequence of object is made or drawn) and Isi Wimba (how the object is put orderly as sequence of scene and what symbols are used to tell certain story), and so does Damar Kurung. Its stories are also divided into genres because different theme uses different Isi Wimba. It is also influenced by the model in relief of temple, indeed. As explained before, Islamic culture in Indonesia is the hybrid of local cultures e.g. Buddhist and Hindu. Therefore it is also depicted in Damar Kurung painting. In conclusion, see the table below.
Genre Theme Cara Wimba
Sight-seeing Meaning and structure of expression
Sacred • Idul Fitri celebration
• Pengajian (Islamic service)
• Ikan duyung (Mermaid)
• “Raja Mina’s show”
• Syukuran (Thanksgiving)
• Pasar Bandeng (Bandeng Market)
• Top to down
• Right to left
The story starts from the right side
Prasawya
A formline represent a sequence
Profane • Activities around house
• Activieties in markets
• Festivals • Bottom to up
• Right to left
The story starts from anywhere the reader likes
Pradaksina
Dream time
There are several important things about Damar Kurung made by Mbah Masmundari. Isi Wimba is basically the object drawn for instance a coconut tree. Cara Wimba is how this coconut tree is drawn including the size, angle, scale, perspective, etc. Structure of expression tells how to organize Isi Wimba and its Cara Wimba in a frame so that we can get the message given trough the images. About the concept of Prasawya and Pradaksina, we can fin them also in relief in temple e.g. in Borobudur. They show the symbolism of the Stupa (part of temple) (Koesjandari, 2009). Prasawya shows the heaven’s life (the world above) while Pradaksina shows the life on Earth (humans). Seeing the genre above, Prasawya deals with sacred themes e.g. religion, cultures, and myths in Gresik. Those themes may remind us to our life in here after because basically Moslems believe in the hereafter world. It also influences how we read Damar Kurung, that is from top to down. Profane genre deals with daily activities that usually happen in Earth, human’s life. Thus, the story goes bottom up. Another important distinctive point of Damar Kurung is dream time concept. It is actually from the pre-historical primitive story at which they do not use chronological term in seeing some things. They can read that from wherever they like.
Image 1
Image 2
Seeing the images above, Holm in Koeshandari (2009) says that there are some influence of symbols and language of drawing given in Damar Kurung. The first is stylizing that shows the style of drawing opposes the reality though it tells about daily activity (as opposed to realistic representation. Second part is the illogical transformation of details into new representation. If you look at the images, they are colored in unnatural way. The shapes are also quit irrelevant in some places. The third is the schematic characterization by accentuating certain features. Symbols on scheme are unchanged. Isi wimba are about humans, bird, trees, lamps, horse, chicken, etc. which are drawn with “en profil” and “en face” techniques and the shape of hands and legs are obvious. The use of colors, dots, zig-zag lines, arrows, etc. are also important to know how to read Damar Kurung.
In conclusion, Damar Kurung can be regarded visual art of Gresik cultures. It portrays values penetrated in Gresik people. The stories within Damar Kurung are not mere have-fun paintings but it has deep value toward its aspects, the objects drawn, and the way they are arranged. They have rules in its production process. We have to see that Damar Kurung is also the development and hybridization of Buddhist, Hindu, Islamic cultures with local cultures which ideology is perpetuated through the paintings on the Damar Kurung.
REFERENCES
Koeshandari, Ika Ismoedijahwati. (2009). Damar Kurung Dari Masa Ke Masa. Surabaya: Dewan Kesenian Jawa Timur.
Fuery, Patrick and Mansfield, Nick. (2000). Cultural Studies and Critical Theory. Oxford: Oxford University Press.
120710209
Reading Texts
Final Examination
Damar Kurung of Gresik as the Cultural Representation of Past History
As time goes on, Indonesian cultures change because of orientation movement. Many cultural heritages evolve, develop, and even disappear because of many aspects. These cultural heritages appear as cultural representation of their people. They have such deep meaning towards its manifestation. It is believed that cultures can tell the history too. One of Indonesian cultures is work of art. Every region has their own traditional arts and one of them is Gresik, East Java, with its Damar Kurung (Darmar Kurung is a lampion with paintings on its cover) taken from word Damar (Lamp) and Kurung (like cage). I would like to explain the history of Damar Kurung, Damar Kurung as visual art, and the meaning of Damar Kurung for Gresik people.
According to local story of Gresik people, Damar Kurung firstly existed in the time of Sunan Prapen (XVI AC). He is one of people who spread Islam in Gresik the descendent of Sunan Giri (Koeshandari, 2009). Basically, one of the ways Islam was spread in Indonesia is through Cultures by enculturation, assimilation, etc. in order to be accepted by local people. Those people tried to blend Islamic culture with local culture which were Buddhist, Hindu, Animism and Dynamism. In short, the result of the hybridization of these cultures is a new culture and one of the results was found in Damar Kurung.
Damar Kurung becomes more complex in its philosophical ground because it represents the mix of Buddist and Hindu values, Islamic values, and local people tradition. Since it was as old as Sunan Prapen, the emphasis is that Damar Kurung painting has specific symbols as other religions have (for example Buddhist and Hindu with relief and statues in temple, Catholics with its pagan symbols, etc.). Turner in Koeshadari (2009) said that the symbol is the smallest unit of ritual that maintains particular properties of ritual behavior. Without knowing their truth, those religions always use such symbols through metaphor, myths, tales, holy books, songs, etc. These also happen in the stories given in Damar Kurung.
No one knows how the first shape of Damar Kurung at the age of Sunan Prapen. The last thing we know about Damar Kurung is made by Mbah Masmundari from Gresik. It is explained in Koeshandari that Damar Kurung is particularly given from generation to generation. Unfortunately, as Mbah Masnundari passed away several years ago, it is going to be difficult to revive again Damar Kurung as part of culture. Mbah Masmundari made Damar Kurung with a new shape painted on fiberglass. Still she used “rules” in painting her Damar Kurung. It is believed that Damar Kurung is categorized as naivetiesm. It depicts myths, tales, holy books and daily activities within its paintings.
Damar Kurung used to function as a lampion decorated with paper and paintings made on bamboo. It was used by people in Ramadhan month (Fasting month of Moeslems) in cemeteries as lamp. People usually visit cemeteries in thet month. It then changed to be used when children played during Ramadhan until Idul Fitri (the end of Ramadhan). In the late of 1980s and the early of 1990, Damar Kurung used electric lamp and it was put in living room or as decorating lamp.
The problem, after all, is not on the point how it looks like or it functions, but how it can portray myths, histories, traditions, and Gresik people inside the story of Damar Kurung paintings.
Soemantri in Koeshandari (2009) said that the concept, applications, and technology of Indonesian traditional art and crafts reflect various degrees of spirituality. It van be proved by, for instance, in the relief of Borobudur temple in Yogyakarta. It narrates certain story about Buddhist and how human should live. It delivers certain messages not mere relief. It is really influenced by the values of that religion at that time. Such thing happens in Damar Kurung. It has certain ways in telling its stories. If Venus of Willandorf can tell how primitive people wanted the fertility, Egypt lithographs showed how everything was calculated, Damar Kurung tells how Gresik people are influenced by Islamic values.
There are two parts of Damar Kurung which can be shared in other cultures, the first is its lampion and the second is its painting in fiber glass. Upon the lampion, basically, the similar thing can be found in Bali when they have Ngaben ceremony (ceremony for death). Faber glass painting can also be found in Cirebon, Madura, Banyuwangi, etc. They use painting as medium to tell certain messages about Islamic values. Somehow, it is still a bit different. The functions of lamp as an enlightenment and fiber glass or paper to paint certain messages are combined in one holistic work of art represented in Damar Kurung. Thus it can be said as combination of the two distinct works of art which has usage value and high art value.
Mbah Masmundari’s Damar Kurung are inspired by Babad Gresik (the history of Gresik) and portrait of her daily life experience. But still we can see the influence of stylistic of wayang kulit, wayang beber, and relief in temple in her drawings. Since the ability to draw Damar Kurung of Masmundari is given generation to generation, the transformation of ideology in drawing is obvious.
Another fact about the paintings that is also found in Damar Kurung is that they are imaginative and exaggerate the shape of things e.g. humans, trees, and other objects. It may be the basic concept within humans’ mindset that exaggerating is important. It can be seen from the shape, the color, and so forth. In short, this ideology has also been transferred to this work of art.
The drawing might answer the question in visual cultures that the ideology given within the subject is prevalent (Fuery and Mansfield, 2000). Here, Damar Kurung as the visual reflects the culture and it has contribution in the production, reproduction, and mutation of such culture. Fuery and Mansfield also argued that the visual also become a bridge to the past journey. Masmundari’s Damar Kurung may say that the paintings can give education implicitly how good values lives in our surroundings.
Based on the objects drawn in Damar Kurung , temple has Cara Wimba (how the sequence of object is made or drawn) and Isi Wimba (how the object is put orderly as sequence of scene and what symbols are used to tell certain story), and so does Damar Kurung. Its stories are also divided into genres because different theme uses different Isi Wimba. It is also influenced by the model in relief of temple, indeed. As explained before, Islamic culture in Indonesia is the hybrid of local cultures e.g. Buddhist and Hindu. Therefore it is also depicted in Damar Kurung painting. In conclusion, see the table below.
Genre Theme Cara Wimba
Sight-seeing Meaning and structure of expression
Sacred • Idul Fitri celebration
• Pengajian (Islamic service)
• Ikan duyung (Mermaid)
• “Raja Mina’s show”
• Syukuran (Thanksgiving)
• Pasar Bandeng (Bandeng Market)
• Top to down
• Right to left
The story starts from the right side
Prasawya
A formline represent a sequence
Profane • Activities around house
• Activieties in markets
• Festivals • Bottom to up
• Right to left
The story starts from anywhere the reader likes
Pradaksina
Dream time
There are several important things about Damar Kurung made by Mbah Masmundari. Isi Wimba is basically the object drawn for instance a coconut tree. Cara Wimba is how this coconut tree is drawn including the size, angle, scale, perspective, etc. Structure of expression tells how to organize Isi Wimba and its Cara Wimba in a frame so that we can get the message given trough the images. About the concept of Prasawya and Pradaksina, we can fin them also in relief in temple e.g. in Borobudur. They show the symbolism of the Stupa (part of temple) (Koesjandari, 2009). Prasawya shows the heaven’s life (the world above) while Pradaksina shows the life on Earth (humans). Seeing the genre above, Prasawya deals with sacred themes e.g. religion, cultures, and myths in Gresik. Those themes may remind us to our life in here after because basically Moslems believe in the hereafter world. It also influences how we read Damar Kurung, that is from top to down. Profane genre deals with daily activities that usually happen in Earth, human’s life. Thus, the story goes bottom up. Another important distinctive point of Damar Kurung is dream time concept. It is actually from the pre-historical primitive story at which they do not use chronological term in seeing some things. They can read that from wherever they like.
Image 1
Image 2
Seeing the images above, Holm in Koeshandari (2009) says that there are some influence of symbols and language of drawing given in Damar Kurung. The first is stylizing that shows the style of drawing opposes the reality though it tells about daily activity (as opposed to realistic representation. Second part is the illogical transformation of details into new representation. If you look at the images, they are colored in unnatural way. The shapes are also quit irrelevant in some places. The third is the schematic characterization by accentuating certain features. Symbols on scheme are unchanged. Isi wimba are about humans, bird, trees, lamps, horse, chicken, etc. which are drawn with “en profil” and “en face” techniques and the shape of hands and legs are obvious. The use of colors, dots, zig-zag lines, arrows, etc. are also important to know how to read Damar Kurung.
In conclusion, Damar Kurung can be regarded visual art of Gresik cultures. It portrays values penetrated in Gresik people. The stories within Damar Kurung are not mere have-fun paintings but it has deep value toward its aspects, the objects drawn, and the way they are arranged. They have rules in its production process. We have to see that Damar Kurung is also the development and hybridization of Buddhist, Hindu, Islamic cultures with local cultures which ideology is perpetuated through the paintings on the Damar Kurung.
REFERENCES
Koeshandari, Ika Ismoedijahwati. (2009). Damar Kurung Dari Masa Ke Masa. Surabaya: Dewan Kesenian Jawa Timur.
Fuery, Patrick and Mansfield, Nick. (2000). Cultural Studies and Critical Theory. Oxford: Oxford University Press.
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