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SOCIO-POLITICAL DYNAMICS TAKING PLACE AT KUTA TRADITIONAL VILLAGE, BALI: FROM DESA ADAT (TRADITIONAL VILLAGE) TO DESA PEKRAMAN (ANOTHER TYPE OF TRADITIONAL VILLAGE) IN THE PERSPECTIVE OF CULTURAL STUDIES Wesna Astara, I Wayan; Parimartha, I Gde; Sirtha, I Nyoman; Mariyah, Emiliana
E-Journal of Cultural Studies Vol. 4, No. 2 Juli 2010
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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This research explores the socio-political dynamics taking place at KutaTraditional Village, Bali: from desa adat (traditional village) to desa pekraman (anothertype of traditional village) in the perspective of cultural studies. There are three problemsformulated in this research. The first problem is how the socio-political dynamics fromdesa adat (traditional village) to desa pekraman (another type of traditional village) tookplace at Kuta? The next problem is how the traditional village interacted with theadministrative village at Kuta? And the last problem, which is the third, is what were theimpacts and meanings of the change from desa adat to desa pekraman? In this studyqualitative method was employed. And the data needed was obtained by employing thetechnique of in-depth interview, the technique of participatory observation, anddocumentation study. To give responses to the problems mentioned above, the theory ofhegemony, the theory of deconstruction, the theory of conflict, the theory of power andknowledge and the theory of eclectically symbolic interaction were applied.The findings show that the socio-political dynamics taking place Kuta TraditionalVillage resulted in turbulence among the villagers. This is indicated by the Local Rulesand Regulations (Perda) issued by Desa Pekraman of Number 3 of Year 2001. Thiscould be responsible for the factors of pro’s and con’s in various aspects. Clause (6) ofArticle 3 of the Perda of Number 3 of Year 2001 was reversed by the leaders of KutaTraditional Village. They did not agree that non-Hindu people were included as thetraditional village members.As far as the interaction between the traditional village and the administrativevillage is concerned, the governmental hegemony took place. The government appliedhegemony to the traditional village through the administrative village in the form of rulesand regulations. The local rules and regulations issued by the desa pekraman, as a legalproduct in Bali, are left crystallized sociologically, philosophically, and juridically. However, the dynamism of the traditional villagers in Bali will “justify” to what extentsuch rules and regulations are justified and to what extent they are protective. The changeof the Perda issued by the desa adat into that issued by the desa pekraman was notfollowed by Kuta Traditional Village by replacing the awig-awig (rules and regulations)issued by the desa adat or making loose agreements to adapt to the higher rules andregulations in addition to anticipating the migrants through the change in rules andregulations applicable at Kuta Traditional Village. Basically, the socio-political dynamicstaking place at Kuta Traditional Village as a consequence of the change made from desaadat to desa pekraman resulted in no important things. However, from the “substance”point of view, the change can be seen in the formation of Majelis Desa Pekraman (theAssembly of Desa Pekraman) (Article 14), which is formed from below, and in theappearance of pecalang (traditional security) which is responsible for the security andorderliness of the village area especially when traditional and religious activities areperformed. Actually, pecalang is an “old product” which is newly packaged with “newenthusiasm” and is included in the Perda of Number 3 of Year 2001 issued by the DesaPekraman . The meanings created by the change made from Desa Adat to DesaPekraman are transformational, dialogic and dynamic. The desa pekraman is in the ongoingprocess (which will never come to an end) of being integrated into theadministrative village.The findings show that there were multiple interpretations given by the leaders ofKuta Traditional Village, as far as the articles in the Perda issued by the Desa Pekramanare concerned, governmental hegemony which was in the form of Rules and Regulationsas the social transformation of the State by which villages are organized.

EFFECTIVENESS OF THE PROGRAM OF EMPOWERMENT OF THE WOMEN RESIDING AT THE COASTAL AREA OF AMPENAN DISTRICT, MATARAM CITY, LOMBOK IMPLEMENTED IN THE FORM OF LIFE SKILLS Listiawati, Ni Putu; Mariyah, Emiliana; Kutha Ratna, I Nyoman; Semadi Astra, I Gde
E-Journal of Cultural Studies Vol. 4, No. 2 Juli 2010
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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The program of the empowerment of the women living in Mataram City implemented inthe form of life skills including vocational skill, social skill, and personal skill has been carriedout since 2001. In reality, the attempts already made could not improve the well-being of thewomen in Mataram City in general and the women living along the coastal area of Ampenan,South Ampenan District and Banjar District in particular. Based on the background mentionedabove, the researcher was interested in exploring the effectiveness of the program of theempowerment provided in the form life skills. Three problems are formulated in this research.They are (1) how effective the implementation of the empowerment program of the womenresiding at the coastal area of Ampenan District was?; (2) what factors contributed to theeffectiveness of the empowerment program of the women residing at the coastal area?; (3) whatwere the effects and meanings of the effectiveness of the empowerment program of the womenresiding at the coastal area? The theories employed to answer the problems formulated above arethe theory of post feminism by Ann Brooks, the theory of social practice by Bourdieu and thetheory of power/knowledge by Foucault. The theories were eclectically applied. The qualitativemethod was employed in this study and the data needed were collected by the techniques ofobservation, in-depth interview, Focus Group Discussion (hereon abbreviated to FGD),documentation and library research.The results of the study show that (1) the program of the empowerment of the womenliving in the coastal area was ineffective; (2) the factors which contributed to the effectivenessof the empowerment of the women living along the coastal area are economic capital, culturalcapital, socio culture and symbolic culture; (3) the effects of the effectiveness of theempowerment program were on the skills acquired, the income earned, the independenceacquired, the environment where they live and their pattern of consumerism. The meanings feltby one third of the women empowered were the meaning of awareness, the meaning ofsolidarity, and the meaning of being independent.In relation to this research, several things are suggested; (1) it is necessary to continue theempowerment program for the women living at the coastal area with the development ofpersonal and social skills as the priority; (2) it is necessary for the government to build a qualitytechnological, informational and communicative network in the form of educative informationalcenters at the coastal area; (4) it is time to establish vocational schools, which are accessible tothe local people, starting from the basic level to middle level in which skills how to managecoastal areas and sea would be provided. If it is possible, such schools should be free of charge;(5) further research needs to be conducted to understand the characteristics of the women livingalong the coastal area of Ampenan.

COMODIFICATION OF NGABEN GOTONG ROYONG (MUTUALLY PERFORMED CREMATION CEREMONY) AT GERYA TAMAN SARI LINGGA BANYUASRI SUBDISTRICT, BULELENG REGENCY Nyoman Kebayantini, Ni Luh; Ardika, I Wayan; Semadi Astra, I Gde; Mariyah, Emiliana
E-Journal of Cultural Studies Vol. 5, No. 1 Januari 2011
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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Cremation ceremony is a ritual performed by Bali-Hindu followers when someone dies. Itis classified as a big ceremony for the reason that it costs much money, labor and time. Ascommunity members, the Bali Hindu followers are faced with so many problems that manycannot perform cremation ceremony conventionally. As a response to this condition, thesulinggih (priest) residing at Gerya Tamansari Lingga (Griya = a particular residence where thepriest resides) has planned to produce the mutually-performed cremation ceremony. Basically, itis a practice of comodified cremation ceremony which is offered to be cheap, practical and to beeasily performed.It is produced to obtain a profit. Therefore, every material and manpower involved arecommodities which have exchange values. As far as its production process is concerned, theconsumers and the object are made not to be related. The habitus, that is, the belief of Bali-Hindufollowers that a cremation ceremony should be performed when someone dies, the cultural andsymbolic capitals in the forms of knowledge, status, and authority and the legitimacy of thepriest residing at Gerya Taman Sari Lingga, and the domain that they are not able to perform theconventional ceremony have led to the performance of the mutually-performed cremationceremony. It has various meanings such as the meaning of intensification of religious values, themeaning of tradition degradation, the meaning of egalitarian, the meaning of efficiency, themeaning of welfare, the aesthetic meaning and the meaning of image.

STEREOTYPE OF MADURESE ETHNIC PEOPLE MADE BY JAVANESE ETHNIC PEOPLE THROUGH HUMORS Tabrani, Akhmad Tabrani; Mbete, Aron Meko; Suastika, I Made Suastika; Mariyah, Emiliana Mariyah
E-Journal of Cultural Studies Vol 8 No 2 (2015): Volume 8, Number 2, May 2015
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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This study was inspired by several things such as (1) there was a negative impression on the Madurese ethnic people’s attitude and behavior, (2) the conflict taking place between the Madurese ethnic people and the other ethnic groups which resulted from the wrong impression on the Madurese ethnic people, (3) there was a close contact between the attitude and behavior of the Madurese ethnic people and the attitude and behavior of the other ethnic peoples outside Madura. This present study was intended to identify the form, factor, and impact of the stereotype of the Madurese ethnic people made by the Javanese ethnic people through humors. The data in the present study were collected through in-depth interview, observation, documentary study, and library research. There were several factors which contributed to the stereotype of the Madurese ethnic people made by the Javanese ethnic people through humors such as (a) education, (b) legitimacy of violence, (c) ideology, (d) the resistance of the Madurese ethnic people to the Javanese ethnic people, and (e) the Madurese people’s attitude and behavior. The stereotype on the Madurese ethnic people was created to give an inaccurate image although to some extent it was true. The ethnical humor leads to ethnical stereotype. The ethnical humor, which, in this case, was created by the dominant ethnic people, which, in this case, the Javanese ethnic people, contained satire, dislike, hatred, insulting, praise, and resistance of the Madurese ethnic people to the Javanese ethnic people.

CULTURAL CAPITAL AS TOURISM DEVELOPMENT BASIS IN TRADITIONAL VILLAGE OF KUTA Sumadi, Ketut; Ardika, I Wayan; Kutha Ratna, I Nyoman; Mariyah, Emiliana
E-Journal of Cultural Studies Vol. 4, No. 2 Juli 2010
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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Tourism is a favourite sector in improving Bali revenue and kind of tourismdeveloped is cultural one. In cultural tourism, it takes place meaning modification ofcultural practice by krama (member) of traditional village) in order to cultural capitalcan survive in the middle of tourism dynamic condition. This research entitled“Cultural capital as tourism development basis in traditional village of Kuta”, byproposing three problems, namely how is the process of cultural capital as tourismdevelopment basis, what factors can motivate tourism capital as tourism developmentbasis, and what is the meaning of cultural capital as tourism development basis.The research is conducted using qualitative method and cultural studiesapproach, so data analysis is conducted in descriptive qualitative and interpretativeones. Selection of traditional village of Kuta as research location based onconsideration that traditional village of Kuta having integrated tourism facilities forfacilities addressed to member of traditional village. The review about culturalcapital as the tourism development basis in this traditional village of Kuta, eclecticstheories consisting of Hegemonic theory of Gramsci, co-modification theory of KarlMarx and Adorno, discourse-power/knowledge and truth theory of Foucoult anddeconstruction theory of Derrida.Based on the research output, it can be known: (1) Cultural capital process astourism development basis in traditional village of Kuta is inseparable fromforeigners arrival in traditional village of Kuta, the entrance of Military (TheCooperative Center of Arm Force) in managing Kuta beach and the occurrence ofBali bombing tragedy on October 12th, 2002; (2) The factors that motivate culturalcapital as the tourism development basis in traditional village of Kuta, such asmotivation and the necessity of tourists visiting traditional village of Kuta, tourismhegemony, changing of life philosophy of member of traditional village fromidealism into pragmatism one and the image as global village; (3) Cultural village astourism development basis in traditional village of Kuta has innovation, religious,preservation of cultural, political identity and prosperity meanings.Behind the success of cultural capital as tourism development basis, itimproves live prosperity, and also it causes negative effect such as there is krama(member) of traditional village for losing their cultural capital. They aremarginalized in economic field as they have no cultural capital in term of knowledgeand skill in tourism area and it is said to be “kidang nyirig pangkung”; they cannot utilize the opportunity of tourism market well. As consequence in traditional villageof Kuta, there are still poor families and they have no suitable housing.

MANAGEMENT OF EMPOWERMENT OF SIDEWALK TRADERS IN WEST DENPASAR SUB DISTRICT DENPASAR CITY: IN THE PERSPECTIVE OF CULTURAL STUDIES Wana Pariartha, I Wayan; Suastika, I Made; Mariyah, Emiliana; Sudibia, I Ketut
E-Journal of Cultural Studies Vol. 5, No. 1 Januari 2011
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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Sidewalk traders, as informal economic sector, have been in existence in almost allthe cities in Indonesia. As an impact of migration of people, they have been recognized as astructural phenomenon which will always exist. They will always exist in Denpasar City. InWest Denpasar Sub District, as part of Denpasar City, their existence has been assumed notonly to cause the city to look disorganized but it has also been assumed to create discomfortand to disturb public order. However, as Indonesian citizens, they have the right to haveoccupation and live properly as stated in Article 27 of the 1945 Constitution. Theempowerment management of the sidewalk traders in West Denpasar Sub District refers tothe Local Rules and Regulations (Perda) of number 3 of Year 2000. However, the fact inthe field shows that what has been expected has not been properly coming true yet.Based on this fact, a research was conducted with the problems formulated asfollows: 1) how the government managed the empowerment of the sidewalk traders; 2)what responses were given by the community to the model of such a management ofempowerment; 3) and what were its effects and meanings. As a consequence, this researchaims at 1) identifying the management of empowerment of the sidewalk traders; 2)identifying the responses given by the community to the model of such a management ofempowerment; 3) identifying its effects and meanings. From the aspect of methodology,this research is classified as a qualitative one. The theory of deconstruction, the theory ofhegemony, the theory of response, the theory of motivation and achievement wereemployed for exploring the problems formulated above. The techniques employed forcollecting the data needed were the technique of observation, the technique of interview,the technique of observation and focus discussion group.The findings show that the Local Rules and Regulations (Perda) of Number 3 of2000, which is derived from the Local Rules and Regulations (Perda) of Number 15 ofYear 1993, which is used as the reference of how such a management of empowerment isconducted, does not accommodate the problems related to the sidewalk traders. In fact, ithas been implemented by the government in the following three ways; (1) through the subdistrict governmental agencies; (2) through direct supervision of the municipal, sub district,administrative village and neighborhood governmental agencies; (3) through traditionalvillages (desa pekraman/adat).The responses given by the community varied. The responses given by thecommunity of consumers were negative resulting from lack of socialization. The responsesgiven by the sidewalk traders were negative as well. However, socially, economically and

IDENTITY REPRODUCTION AND IMAGE OF MAHAGOTRA PASEK SANAK SAPTA RSI TOWARD HINDU COMMUNITY IN MATARAM CITY, WEST NUSA TENGGARA Ardhi Wirawan, I Wayan; Ardika, I Wayan; Suastika, I Made; Mariyah, Emiliana
E-Journal of Cultural Studies Vol. 4, No. 1 Januari 2010
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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Identity reproduction and image which actualized by soroh (clan) of Pasekorganized in paguyuban (group) of Mahagotra Pasek Sanak Sapta Rsi (MPSSR)toward Hindu community in Mataram City, West Nusa Tenggara has closelyrelation with social religious movement which has the effort to restructurepermanent Hindu practices. This movement has the effort to represent theirancestor practice contemporarily in term of social religious space in whichmonolithic one it is accumulated to restructure the priest symbols. Thisphenomenon is indicated by the struggle in appointing pandita mpu as priestsymbol from MPSSR. Bhisama (spiritual message) deriving from their ancestorsoroh Pasek is based on operational basis of social religious movement actualizedby MPSSR which is explicitly narrated that the ancestor of soroh Pasek hasprevilese to be religious priests. Bhisama also says that the generation of sorohPasek can unite their family binding in term of indigenous relations. Thisphenomenon implies reunification among soroh Pasek for disposition torestructure permanent sidhikara system since the history of Hindu community inMataram city.This social religious of MPSSR is legitimated through the image for theeffort to establish positive image to be distributed toward Hindu community inMataram city. The image creation is conducted by applying investment strategy ofany capitals such a economy, culture, social and symbolic one in accordance withcapital concept proposed by Pierre Bourdieu to explain power relations. Identityreproduction and image of MPSSR toward Hindu community in Mataram citythough the appointment of pandita mpu and reunification of indigenous basiswhere it is closely related with the struggle in reaching symbolic power in Hindupractices.

SIKAP REMAJA TERHADAP SEKS BEBAS DI KOTA NEGARA: PERSPEKTIF KAJIAN BUDAYA Rasmen Adikusuma, I Wayan; Mariyah, MS, Prof. Dr. Emiliana; Pangkahila, M.Sc., Sp. And, Prof. Dr. dr. Alex; Sirtha, SH., MS, Prof. Dr. I Nyoman
E-Journal of Cultural Studies Vol. 2, No. 1 Mei 2008
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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Seks merupakan salah satu kenikmatan hidup yang paling kontroversial. Seks mempunyai makna yang luas berdimensi biologis, psikologis, dan sosiokultural. Seks selalu menarik untuk diwacanakan dan dipraktekkan, tapi selalu menimbulkan kontradiksi di masyarakat. Sementara itu kasus-kasus akibat seks bebas terus muncul. Remaja merupakan usia yang paling rentan terkena masalah seksual. Seks bebas menurut pendapat remaja adalah hubungan seks antara dua individu tanpa ikatan perkawinan. Pendapat yang paling ekstrim menganggap semua aktivitas seksual apabila pikiran mengarah ke hubungan seks merupakan seks bebas. Sebanyak 88,33% responden mengatakan ingin melakukan hubungan seks tapi takut resiko. Sebanyak 26,26% responden mengatakan bahwa cara terbaik untuk memenuhi kebutuhan seks adalah hubungan seks. Akan tetapi semua responden (100%) berpendapat bahwa hubungan seks pada masa remaja hendaknya dihindari. Sebanyak 5,00% responden setuju dengan aborsi, sebanyak 36,66% responden setuju memberikan toleransi kepada kaum homoseks/lesbian, dan sebanyak 1,67% responden tidak setuju dengan hukuman berat bagi pemerkosa. Makna yang dapat dikemukakan adalah bahwa semua responden masih dapat mengendalikan diri untuk tidak melakukan hubungan seks. Perjuangan kaum wanita dan kaum homoseks/lesbian untuk menuntut kesetaraan gender sudah mendapatkan simpati di kalangan sebagian responden.

RITUAL AS POLITICS: RAJU CULTURAL PRACTICE IN PLURAL SOCIETY OF MBAWA, WEST NUSA TENGGARA Wahid, Abdul Wahid; Ardika, I Wayan Ardika; Mbete, Aron Meko; Mariyah, Emiliana Mariyah
E-Journal of Cultural Studies Vol 8 No 2 (2015): Volume 8, Number 2, May 2015
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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Since the New Order government the religious politics has obliged residents to adhere to one of the five official religions, causing the Mbawa society to be a plural one. They have welcome Christianity and Islam, but they still maintain their old belief, that is, Parafu. Movements have appeared in the society. The people were between peace and conflict. The last movements led to violence, taking place in 1969, 1972, and 2000. The Raju cultural practice is maintained within the context of Islamic and Christian contestations, and has been used as the arena of cultural fight. This present study discusses how the Raju ritual frees itself and its supporting people from the conflict, and how it is transformed into a means of supervising peace. The perspective of the critical theory was used in the present study to explore the texts of the Mbawa society. The discourse analysis was used to guide the discussion. Based on the fieldwork done at Mbawa from 2011 to 2014, several constructions of the Raju cultural practices were found. First, the Raju practice refers to the maintenance of identity and supremacy of the Mbawa society as conserver of the ancestor’s tradition; second, the Raju cultural practice functions as a mechanism of internal solidarity, so horizontal conflict can be avoided; and third, the Raju cultural practice plays a role as a means of revealing the “resistance” to as well as “acceptance” of the other people’s cultural domination. The finding of the study gives better understanding of the tradition-based management of conflict. It is such a character which, to some extent, has caused the Raju cultural practice to be the practice of management conflict. The significant cultural position of the Mbawa plural society could be identified from the discursive space and its potential as means of communication.

THE PERCEPTION OF THE TEENAGERS OF PREMARITAL SEXUAL IN DENPASAR: CULTURE STUDIES PERSPECTIVE Pradnyaparamita DuarsaI, Dyah; Ardika, Wayan; Hakimi, Mohammad; Mariyah, Emiliana
E-Journal of Cultural Studies Vol. 4, No. 1 Januari 2010
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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The Balinese culture, mainly the community of Denpasar, is the result of along process of culture assimilation and aculturization. The modern culture whichenters Bali in some aspects includes their teenagers’ way of life and modern lifestyle. This research’s purposes: what are the teenagers’ perceptions aboutpremarital sex themselves? what are the factors that shaped the teenagers’perception?, and what is the effect and significance of the teenagers’ perception ofpremarital sex within their group in social and value systems? This research isconducted by qualitative methods with a hermeneutic and phenomenologicalapproach. The data are obtained by in-depth interview, focused group discussion(FGD) and by taking a picture with using in-depth interview, FGD andobservational guide as instruments. The informants are teenagers between 10 – 24years old in Denpasar, and the key informants are teenagers who have done sex.Teenagers are students of high school, universities as well as teens who workedand have earned. In-depth interviews are also carried out on public and religiousfigures, policy-maker in education affair, student advisors, onlooker sexualproblems as well as parents. Informants selected purposively, who have a lot ofinformation related sex among teenagers. Theories are used: The Theory ofPerception, The Theory of Hegemony, The Theory of Lifestyle and Youth Sub-Culture, and The Theory of Power and Knowledge.The result shown teenagers generally still have an ideal perception. On theother hand, there are teens who have committed premarital sex have a realityperception. The determinant factors of the perception are internal and externalfactors. The reality perception of teenagers stimulates premarital sex to becomemore widespread. The perception also influences a socio-cultural phenomenonwhich includes: cultural, social and health dimension. The perception need to beanticipated in a constructive way; that is by increasing the power of internalfactors and eliminating negative aspect of external factors.

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