Articles
<![CDATA[Two Versions of Lah Bako Dance: Representing Agricultural Working Class and Identity Creation ]]>
<![CDATA[Prasetyo, Hery]]>;
<![CDATA[Rosa, Dien Vidia]]>;
<![CDATA[Astuti, Restu Puji]]>;
<![CDATA[Satria, Ramadana Tahta]]>;
<![CDATA[Ramadani, Rifki Dwi]]>;
<![CDATA[Permata, Ayu Dinda]]>;
<![CDATA[Ambarwati, Sagita Dwi]]>
<![CDATA[ KARSA: Journal of Social and Islamic Culture Vol 27, No 2 (2019) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.19105/karsa.v27i2.2133
<![CDATA[This article discusses the politics of identity in dance representations. Lah Bako dance is one of the Jember icons that was created to build an image of the tobacco farmers' culture. This dance is performed by women who represent the tobacco production process. However, the practical needs that are framed through aesthetic motions present a new form of how women are positioned in agricultural societies. In this context, the Lah Bako dance becomes an instrument to create new meanings for women and also becomes an imaginary space for tobacco farming. The article discusses two main points: first, the Lah Bako dance became an integral part of government’s project to construct mass memories in the relations of production in the tobacco sector, and the second is women as subjects representing a farmer’s spirit which is formed as a new figuration that fluid and changeable as political image that transcended existing experimental conditions. An addition point highlighted in this article was the emergence of Islamic values in a dance version which is accomodated the elite interest of Jember’s identity slogan formation. Reseachers use Stuart Hall’s cultural representation and ethnography method to narrate the identity. This research found that the Lah Bako dance is constructed in dominant cultural formations that are legitimized by the structure of the regional government bureaucracy. Furthermore, it is crucial to criticize the space for voicing farmers’ subjectivity and class politics, which has been muddled from the elite network. The problem appears as a paradox for creating aesthetic reality through art, where the symbolic form can be enjoyed without touching inequality that continually arises.]]>
<![CDATA[SOCIOLOGY OF SPACE: SEBUAH BENTANGAN TEORITIK ]]>
<![CDATA[Hery Prasetyo]]>
<![CDATA[ Jurnal Sejarah dan Budaya Vol 7, No 2 (2013): Desember ]]>
Publisher : <![CDATA[Jurnal Sejarah dan Budaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (714.392 KB)
|
DOI: 10.17977/sb.v7i2.4748
<![CDATA[Abstract. This paper discusses about a discourse of "Space", which if overlooked in the landscape of social theory. Space, into a passive form for a motion history, which in it the subject, deals with social structures that repress it. In this context, the author uses the concept of Space to stress Centurm Specific dimension, which refers to how a Space concept discussed, through different theory base and how its relevance in contemporary studies. Author uses methods of discourse to form Space concept. Through this paper, the author establishes the concept of space and how the subject matter therein. The subjects in this context is no longer in the unity or solidarity among themselves, knowledge and practice. The subject is presented in the form of temporality space fragmentation.]]>
<![CDATA[ABSORPSI KULTURAL: FETISHISASI KOMODITAS KOPI ]]>
<![CDATA[Hery Prasetyo]]>
<![CDATA[ LITERASI: Indonesian Journal of Humanities Vol 4 No 2 (2014) ]]>
Publisher : <![CDATA[Faculty of Humanities, Jember University ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[Coffee in everyday life of the society can not be separated from the contextualizing and and marginality placing it in the market. What makes it attractive to market is part of the formation of cultural values. The consequences of the emergence of cultural values are the presence of the cultural absorption of the locality to be displayed as part of globality. Coffee culture of the indigenous people of Using, is diametrically located in the global cultural space. The Using people who have been formed by agrarian culture running under the modernization looks stumbling when it is displayed as global. It starts with the formation of culture that is slowly changing self-awareness of indigenous peoples and accompanied by accelerated commodification of local culture. Coffee culture that comes from the local, at the same time faced with the presence of commodities and cultural formations to enjoy it. The coffee culture locality of the customary indigenous community formed within the marginality of the cultural taste to display the dominant and market oriented one. While the formation of postcolonial subjects who were trapped in the cracks of origin of awareness and articulation of cultural banality becomes commonly observable as part of the everyday practices of the people of Banyuwangi. Keywords: cultural absorption, fetishism, locality, post-colonial]]>
<![CDATA[CYBERPANOPTIC: EKSPERIMENTASI DAN (TRANSPARANSI) KUASA PENGAWASAN ]]>
<![CDATA[Hery Prasetyo]]>
<![CDATA[ LITERASI: Indonesian Journal of Humanities Vol 3 No 2 (2013) ]]>
Publisher : <![CDATA[Faculty of Humanities, Jember University ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[The article focuses issue of cyberspace with question “how subjects reproduce their presence in technological space?” Technological space is a space that is created through information or internet tehcnology network development. Internet booming in Indonesia’s social movement historicity attached with problem of information spreading under authoritarian New Order Regime that systematically placed truth which is controlled and centered. In this point, internet is able to uncover order and naration of truth from the ruler. But internet became ironic when its presence brought consequences into mass subjectivity presence space, fluid in up to speed technology and the will of becoming in experimentation form without limits. Experimentation which referred to subject’s textuality and visuality is presented as consciousness tendency in political order and at the same time, represented cultural dimension that discursively appeared to negate in virtual partial objectivity. This condition, for writer, is part of spatiality which signify the presence of subjectivity that is formed in late capitalism order. The order is able to touch social unconsciousness space. Especially, on how kinds of presence which are placed as selfconsciousness particularity are only become kinds of language representations without refer to materiality formation movement that were represented. Keywords: experimentation, power of surveillance, politic of presence, virtuality]]>
<![CDATA[Two Versions of Lah Bako Dance: Representing Agricultural Working Class and Identity Creation ]]>
<![CDATA[Hery Prasetyo]]>;
<![CDATA[Dien Vidia Rosa]]>;
<![CDATA[Restu Puji Astuti]]>;
<![CDATA[Ramadana Tahta Satria]]>;
<![CDATA[Rifki Dwi Ramadani]]>;
<![CDATA[Ayu Dinda Permata]]>;
<![CDATA[Sagita Dwi Ambarwati]]>
<![CDATA[ Karsa: Journal of Social and Islamic Culture Vol. 27 No. 2 (2019) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.19105/karsa.v27i2.2133
<![CDATA[This article discusses the politics of identity in dance representations. Lah Bako dance is one of the Jember icons that was created to build an image of the tobacco farmers' culture. This dance is performed by women who represent the tobacco production process. However, the practical needs that are framed through aesthetic motions present a new form of how women are positioned in agricultural societies. In this context, the Lah Bako dance becomes an instrument to create new meanings for women and also becomes an imaginary space for tobacco farming. The article discusses two main points: first, the Lah Bako dance became an integral part of government’s project to construct mass memories in the relations of production in the tobacco sector, and the second is women as subjects representing a farmer’s spirit which is formed as a new figuration that fluid and changeable as political image that transcended existing experimental conditions. An addition point highlighted in this article was the emergence of Islamic values in a dance version which is accomodated the elite interest of Jember’s identity slogan formation. Reseachers use Stuart Hall’s cultural representation and ethnography method to narrate the identity. This research found that the Lah Bako dance is constructed in dominant cultural formations that are legitimized by the structure of the regional government bureaucracy. Furthermore, it is crucial to criticize the space for voicing farmers’ subjectivity and class politics, which has been muddled from the elite network. The problem appears as a paradox for creating aesthetic reality through art, where the symbolic form can be enjoyed without touching inequality that continually arises.]]>
<![CDATA[Disiplin Tubuh Pesilat Persaudaraan Setia Hati Terate: Formasi Pembentukan Subjektivitas ]]>
<![CDATA[Ilma Megasari]]>;
<![CDATA[Hery Prasetyo]]>
<![CDATA[ DIMENSI - Jurnal Sosiologi Vol 10, No 1 (2017): Juni ]]>
Publisher : <![CDATA[DIMENSI - Journal of Sociology ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[Persaudaraan Setia Hati Terate (PSHT) in applying the disciplinary practices of the body is inseparable from the roots to the Javanese tradition. The cultural root, become a ritual that must be passed by the students (siswa) to become citizens (warga) and they applied to any cultural spaces that are part of existence PSHT. In Suro, there is culmination of the ritual in PSHT that are part of the discipline include: body workout; mental; spiritual, and the consequences are intended to form the subjectivity of citizens. This research focuses on how the disciplinary bodies of PSHT can be formed in Jember cultural setting? This issue has become urgent in putting kejawen tradition that is part of the way PSHT articulating identity. The perspective used in this study is Foucault’s point of view, which focuses on power relations are structured through the practice of discourse. This study uses a discursive approach that put the subject on the space power that emerges from units of statements and events that organize how morality and knowledge driven.]]>
<![CDATA[Book Review: Editor: Al Khanif and Dina Tsalist Wildana ; Title: Kebebasan Beragama atau Berkeyakinan di Indonesia; Publisher: Intrans Publishing, 2020 ]]>
<![CDATA[Hery Prasetyo]]>
<![CDATA[ Journal of Southeast Asian Human Rights Vol 5 No 1 (2021): June 2021 ]]>
Publisher : <![CDATA[Jember University Press ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.19184/jseahr.v5i1.24891
<![CDATA[The book entitled “Kebebasan Beragama atau Berkeyakinan di Indonesia: Perspektif Filosofis, Hukum dan Politik” explains the complexity of the rights of adherents of religion or beliefs in the era of democracy in Indonesia. What is important to note is whether there is freedom of religion or belief in Indonesia. Social scientists may find it difficult to determine the dimensions of freedom and obedience because in philosophy, for example, freedom and obedience are often contradicted as part of the existentiality of thought. However, in practice, especially in the context of the life of a nation-state, the discourse of freedom and obedience requires theoretical and empirical exploration to form a multicultural society. In this corridor, editors and book writers spread their knowledge as intellectuals and also as a form of taking sides on human rights issues. However, sociologically it should be noted that freedom is not a fixed social condition. The dynamics that accompany the emergence of religious adherents should be of public interest so that the knowledge of civil society are filled with emancipatory spirit. Yet in reality, the author actually finds the opposite condition, where the prerequisites for creating multiculturalism are far from democratic principles. Freedom is still framed legally formally and contradicted as if there is only one absolute truth. In this case, the argument that multiculturalism is a value worth fighting for actually becomes a barrier because diction has lost its supporting power. Not only because religious sentiment has developed into identity politics but also turned into a different imagination about Indonesia. Of course, the presence of this book is not intended to eliminate the current problems or even to emphasize the channels of difference. On the other hand, reading this book is a challenge to revive the spirit of multiculturalism with a frame of freedom that is a shared responsibility.]]>
<![CDATA[RUANG ABSTRAK PEMANGKU ADAT : NARASI ELITE DAN RE-TRADISIONALISME KOMUNITAS USING ]]>
<![CDATA[Hery Prasetyo]]>
<![CDATA[ Jurnal Sosiologi Pendidikan Humanis Vol 2, No 2 (2017): Jurnal Sosiologi Pendidikan Humanis ]]>
Publisher : <![CDATA[Universitas Negeri Malang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (768.474 KB)
<![CDATA[Studi tentang adat dan komunitas yang terintegrasi kedalamnya, menjadi persoalan mendesak untuk diperhatian, hal ini didasari oleh isu yang muncul dan berkembangnya ruang-ruang sosial pasca orde baru, yang memberikan kesempatan dan akses pada komunitas adat untuk berkontestasi pada ruang kebangsaan. Dengan kerangka berfikir pada artikulasi atas autentisitas adat, subjek yang mengatasnamakan adat membentuk ruang reproduksi sosial dengan menitik beratkan pada pembentukan akses ekonomi-politik untuk memperluas jangkauan legitimasi kultural pada posisi sosialnya. Pada titik tertentu isu akses ekonomi-politik menghadirkan posisi elite yang berkembang seiring dengan penciptaan kesadaran kelas pada komunitas adat. Apa yang secara diskursif, kemudian menjadi persoalan ialah: bagaimana restrukturisasi adat yang berkonsekuensi pada pembentukan formasi sosial baru?; bagaimana persoalan formasi kelas pada subjek adat terbentuk?; bagaimana subjek adat yang mendasarkan diri pada re-tradisionalisme adat mampu berhadapan pada kekuatan diluar dirinya? Dengan menarasikan komunitas Using, artikel ini dimaksudkan untuk menampilkan adat Using dalam pembacaan elite lokal yang dalam konteks penelitian ini merujuk pada aparatus birokratis pemerintah kabupaten Banyuwangi dan elite adat, yang secara spesifik menempatkan adat Using sebagai bagian dari agenda kepariwisataan nasional.DOI: http://dx.doi.org/10.17977/um021v2i22017p074]]>
<![CDATA[Increased Sales of Tofu Dregs Crackers Through Marketing Strategy Assistance and Promotional Innovations ]]>
<![CDATA[Dien Rosa]]>;
<![CDATA[Lilik Slamet Raharsono]]>;
<![CDATA[Hery Prasetyo]]>
<![CDATA[ INTASTAWIT Journal (Indonesian Tasamuh, Tawassuth, I'tidal, dan Tawazun) Vol. 2 No. 1 (2021): INTASTAWIT JOURNAL ]]>
Publisher : <![CDATA[Universitas Nahdlatul Ulama Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (268.593 KB)
<![CDATA[The city of Situbondo is currently the choice of entrepreneurs in the culinary business. For example, in the corner of the city along the main road entering Situbondo, there is a culinary business building, starting with street vendors, cafes, restaurants, shop houses, and a typical Situbondo souvenir center. One of the home industries in Panji Lor Village is Kristy's home industry. This home industry develops a superior product of tofu dregs crackers which is an innovation of KKN UNEJ 253 students and Mrs. Ine as the owner of the home industry. Through the 2018 partnership service program, this home industry received equipment assistance to cool cracker dough in the form of freezers and spinner equipment. Unfortunately, marketing promotion still relies on conventional methods so that the tofu dregs cracker is not well known to the public. Product packaging still relies on simple equipment so that packaging design is less desirable. In addition, the limitations of packaging equipment make tofu dregs crackers not durable and prone to damage. The proposed Partnership Service Program has a specific target of enabling service partners to implement tofu cracker marketing through offline and online media. Besides that, it also helps in the form of packaging equipment so that the tofu pulp crackers can last for a long time and minimize damage. The community service team has introduced online marketing through websites and other internet media and provided marketing strategy assistance. Keywords:economic creative sector, home industry, managament]]>
<![CDATA[SUSTAINABLE TOURISM PADA PENGEMBANGAN SITUS BETENG DI DESA SIDOMEKAR KECAMATAN SEMBORO KABUPATEN JEMBER ]]>
<![CDATA[Resha Dwi Ayu Pangesti Mulyono]]>;
<![CDATA[Bayu Aprilianto]]>;
<![CDATA[Dien Vidia Rosa]]>;
<![CDATA[Hery Prasetyo]]>;
<![CDATA[Mochammad Farid Afandi]]>
<![CDATA[ Community Development Journal : Jurnal Pengabdian Masyarakat Vol. 4 No. 2 (2023): Volume 4 Nomor 2 Tahun 2023 ]]>
Publisher : <![CDATA[Universitas Pahlawan Tuanku Tambusai ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[Desa Sidomekar merupakan salah satu desa yang berpotensi menjadi desa wisata dimulai dengan aliran sungai Bondoyudo yang dapat digunakan sebagai wisata air, situs peninggalan kebudayaan Majapahit yang terkenal dengan situs Beteng serta wisata edukasi Semboro Sweet Garden. Sustainable tourism diimplementasikan untuk membangun kembali Image Desa Sidomekar sebagai Desa Wisata yang sudah lama hilang. Metode Participatory Rural Appraisal memungkinkan para anggota perangkat desa serta lembaga BUMDES dan pengawas desa di Desa Sidomekar untuk meningkatkan pengetahuan dan keterampilannya dengan tim pelaksana sebagai fasilitator dari luar, berbagi informasi, membuat perencanaan dan tindakan nyata dalam mewujudkan Desa wisata. Hasil kegiatan ini berupa kesepakatan untuk membuat profil desa wisata Beteng di Desa Sidomekar dengan pakar sejarah, bersama dengan Ketua Bumdes dan perangkat desa Sidomekar akan melakukan integrasi obyek wisata situs Beteng dengan beberapa obyek wisata lainnya yang akan disiapkan, pembuatan taman yang sudah tidak terawat dilingkungan situs Beteng, dan perencanaan pembangunan wisata edukasi dan hiburan di sekitar Situs Beteng.]]>
