Jantra
Sejarah: Meliputi kajian sejarah yang bertema nasionalisme dan pengembangan karakter bangsa melalui bidang sosial, ekonomi, politik, budaya dengan ruang lingkup utama wilayah Indonesia, dan wilayah lain apabila ada keterkaitan dengan Indonesia, yang bisa dijadikan media diseminasi dalam menanamkan sikap kebangsaan.
Budaya: Meliputi pokok kajian dalam bidang antropologi, geografi, naskah kuna, yang membahas tentang perubahan budaya, kearifan lokal, tradisi lisan, simbol, sistem pengetahuan, kerajinan, religi, keragaman budaya
Articles
79 Documents
<![CDATA[ANCAK-ANCAK ALIS ]]>
<![CDATA[Suyami Suyami]]>
<![CDATA[ Jantra. Vol 14 No 1 (2019): Budaya Agraris ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai budaya Daerah Istimewa Yogyakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (149.69 KB)
|
DOI: 10.52829/jantra.v14i1.79
<![CDATA[Artikel ini berusaha mengungkapkan nilai penting yang terkandung dalam sebuah aktivitas permainan anak Jawa, yakni permainan “Ancak-ancak Alis”. Permainan tersebut sarat ilmu pengetahuan, khususnya tentang budaya agraris. Akan tetapi, pada saat ini permainan itu sudah tidak begitu populer di kalangan generasi penerus. Tujuan penulisan artikel ini adalah: 1. Menyajikan deskripsi tentang teknik bermain “Ancak-ancak Alis”; 2. Memaparkan gambaran ekspresi budaya agraris yang terkandung dalam permainan tersebut. Hasil kajian menunjukkan bahwa permainan “Ancak-ancak Alis” bukan sekedar sarana bagi anak-anak untuk menciptakan rasa riang gembira. Permainan “Ancak-ancak Alis” sekaligus merupakan sarana sosialisasi dan internalisasi sebuah pengetahuan penting dalam kehidupan dunia agraris, yakni pengetahuan tentang cara dan proses budidaya penanaman padi. Ekspresi budaya agraris dalam permainan “Ancak-ancak Alis” termuat pada keseluruhan aktifitas permainan tersebut, yakni dalam syair lagu pengiringnya serta dalam dialog pembabakan selama proses permainan.]]>
<![CDATA[TINJAUAN FILOSOFIS BUDAYA AGRARIS RERESIK LAK ]]>
<![CDATA[Reni Dikawati]]>
<![CDATA[ Jantra. Vol 14 No 1 (2019): Budaya Agraris ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai budaya Daerah Istimewa Yogyakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (128.953 KB)
|
DOI: 10.52829/jantra.v14i1.80
<![CDATA[Reresik Lak illustrates how agrarian culture is performed by the community of Ngiring village through water conservation practices. The narrative of Air Lak in the system mentality of Ngiring community is related to the belief in the existence of water as the main source of life (macrocosm). The focus of this research is to examine Reresik Lak as a cultural reproduction and as an agrarian ritual of the existence of water resources. The results showed that genealogically the development of Reresik Lak is not merely a form of a reproduction of Javanese agrarian culture. It also relates to the mentality system of the society. The philosophical values of religiosity and agrarian have been internalized as ethics and wisdom of life. The significance of this research is because water conservation is an important factor that supports agriculture of the people. Dissemination of the idea of water conservation will support agricultural development. Water conservation practice which is initialized in villages will contribute the economy of Indonesian people. The philosophical values of the Reresik Lak will build awareness of the importance of preserving noble values as a wisdom of life.The implication of the ritual Reresik Lak is not only an effort to conserve nature, but also to encourage the realization of cultural identity that eventually strengthens nationalism.]]>
<![CDATA[ETIKA SAMIN ]]>
<![CDATA[Mikka Wildha Nurrochsyam]]>
<![CDATA[ Jantra. Vol 14 No 1 (2019): Budaya Agraris ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai budaya Daerah Istimewa Yogyakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (101.622 KB)
|
DOI: 10.52829/jantra.v14i1.81
<![CDATA[Samin people are farmers who practice the teachings of Samin Surosentiko (1857-1914). This research about Samin ethics has two objectives. Firstly, to formulate the ethical standards of the Samin community as an agrarian society. Secondly, using Lawrence Kohlberg’s theory of the development of moral consciousness this research want to reveal the level of moral consciousness of the Samin community. This qualitative research obtained the data from in-depth interviews with informants that consist of Samin figures from Blora, Pati, and Bojonegoro. The data were analysed using theoretical construction methods. The result has indicated that there are three Samin ethical principles, namely honesty, harmony, and brotherhood. These three principles of Samin’s ethics can be categorized as still in the conventional level, seen in the structure of moral consciousness of Kohlberg. The moral consideration of Samin people tend to be based on the expectations of their group.]]>
<![CDATA[MOOI INDIE ]]>
<![CDATA[Rini Riris Setyowati]]>;
<![CDATA[Aman Aman]]>
<![CDATA[ Jantra. Vol 14 No 1 (2019): Budaya Agraris ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai budaya Daerah Istimewa Yogyakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (193.934 KB)
|
DOI: 10.52829/jantra.v14i1.82
<![CDATA[The Mooi Indie has been considered as a painting style that was developing in Nusantara during the Colonial Government of Dutch Indies. The depiction of Nusantara’s beautiful scenery has become a implanted characteristic of the Mooi Indie painting until today. Mooi Indie was considered as the starting point of the development of modern painting. This literature study has revealed the following information. The artists through their works received appreciation because they had presented the natural beauty of the Dutch East Indies to the world. Appearing in the midst of the elite of Dutch colonial and the indigenous noblemen, Mooi Indie became the representation of grandeur, wealth, and the beauty of Nusantara. The objects of paint of Mooi Indie artists were farmer community and the beautiful natural sceneries of Dutch East Indies. In addition, practicing this genre they could also see the misery and concern of the community being portrayed. The results of this study show that Mooi Indie paintings were able to place beautiful mountains, rice fields, plants, and society into one frame. Another implied message is this painting genre was able to place the people’s agrarian culture in the proper composition. It is not surprising that Mooi Indie’s painting has become part of history as well as an evidence of the existence of an agrarian culture in Nusantara.]]>
<![CDATA[KEBUDAYAAN (TANI) JAWA SEBAGAI SUMBER NILAI EKOLOGI ]]>
<![CDATA[Dhanu Priyo Prabowo]]>
<![CDATA[ Jantra. Vol 14 No 1 (2019): Budaya Agraris ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai budaya Daerah Istimewa Yogyakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (102.591 KB)
|
DOI: 10.52829/jantra.v14i1.83
<![CDATA[The Javanese farming culture and ecological values can be traced from various manuscripts. This paper aims to reveal the contribution of the Javanese farming culture to the Javanese ecological values. Considering their relation with nature, to preserve the ecological harmony the Javanese farmers provide lessons about ecological values. The tight relation between ecology and (natural) harmony is evidenced by the power of culture. The farmers perform the ecological and natural harmony through their rice cultivation. The unimaginable impact of Green Revolution has changed the paradigm of farming culture. The difficulty in eliminating rice field pests is one form of the revolution. The data sources of this paper were obtained from a number of Javanese manuscripts. Using eco-criticism approach, this study explains how the Javanese farming culture become the representation of nature which has influenced the life of farmers.]]>
<![CDATA[FUNGSI MITE ASAL MULA PADI DALAM TRADISI AGRARIS MASYARAKAT DAYAK BIDAYUH DI KALIMANTAN BARAT ]]>
<![CDATA[Bambang H. Suta Purwana]]>
<![CDATA[ Jantra. Vol 14 No 1 (2019): Budaya Agraris ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai budaya Daerah Istimewa Yogyakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (101.094 KB)
|
DOI: 10.52829/jantra.v14i1.84
<![CDATA[This study aims to reveal the relationship between the myth of the origin of rice that belongs to the Dayak Bidayuh people and their agrarian culture. This qualitative descriptive research obtained the primary and secondary data from library research. The function of the myth of the origin of rice is to explain when the Dayak Bidayuh people started rice cultivation. The myth has also become the key reference for preparing offerings in particular ritual ceremonies. That men are not circumsized is also exemplified in this myth. For the Dayak Bidauh people, the myth of the origin of rice also serves as the legitimate source of what should be in existence or happen in their social life.]]>
<![CDATA[SUBAK ]]>
<![CDATA[Mulyati Mulyati]]>
<![CDATA[ Jantra. Vol 14 No 1 (2019): Budaya Agraris ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai budaya Daerah Istimewa Yogyakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (111.181 KB)
|
DOI: 10.52829/jantra.v14i1.85
<![CDATA[The Subak ritual ceremony is the implementation of Parhyangan which is an important part of Tri Hita Karana (THT). In this context, Parhyangan presents a harmonious relationship between the farmers and God. The other components of THK are pawongan (the harmonious relationship among Subak members), awig-awig (the implementation of Subak management), and palemahan (harmonious relationship between farmers and the environment by maintaining the rice field terraces). There are 16 activities of ritual ceremonies which are individually performed by a Subak member, starting from taking irrigation water until the post harvest ceremony. This descriptive analytic research collected the data from library research and field observations. The research results show that Subak has been regarded as one of the guards of Balinese culture. It is not surprising that UNESCO has acknowledged Subak asworld cultural heritage. Subak are bound by physical and spiritual concerns. The strength of Subak lies in the interdependence of its members on irrigation water and they are united by the existence of the Subak Temple.]]>
<![CDATA[STUDI PSIKOLOGI SASTRA TOKOH BIMA ]]>
<![CDATA[Harpen Dwi Jaksana]]>;
<![CDATA[Sunardi Sunardi]]>;
<![CDATA[Ahmad Arif Musadad]]>
<![CDATA[ Jantra. Vol 14 No 1 (2019): Budaya Agraris ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai budaya Daerah Istimewa Yogyakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (119.248 KB)
|
DOI: 10.52829/jantra.v14i1.86
<![CDATA[Literary works are a means of connecting messages that manifest in psychological symbols. Bima, who is a character in a literary work of the archipelago, possesses various meanings. Bima is always seen as a knight in the Mahabharata epic. His other side which is rarely seen is from the psychological point of view which is closely related to agrarian culture. Using the textual approach in literary psychology, this study examines the connection between Bima figure andagrarian culture. The explanation then becomes the basis of indoctrination to reflect the past agrarian culture to maintain contemporary agrarian culture.]]>
<![CDATA[JODHANGAN ]]>
<![CDATA[Siti Munawaroh]]>
<![CDATA[ Jantra. Vol 14 No 1 (2019): Budaya Agraris ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai budaya Daerah Istimewa Yogyakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (92.971 KB)
|
DOI: 10.52829/jantra.v14i1.87
<![CDATA[This research is about the Jodhangan practice which is a tradition of agrarian society found in Selopamioro Imogiri village, under Bantul Regency. The research questions are why the Jodangan practice is performed in Cerme Cave and what values that are comprised of in the Jodhangan tradition. This qualitative research collected the data from library research and interviews. The results of the study show that the Jodhangan tradition is once in a year on Sunday Pahing in Besar (Dzulhijjah) month according to the Javanese (Islamic) calendar. This tradition is an expression of gratitude to God Who has rendered good harvests, prosperity, and welfare to the people. Cerme Cave is selected as the place to perform the Jodhangan practice because it is believed to be a sacred place inherited by the Wali Sanga (the Nine Islamic Saints). The Jodhangan tradition comprises religious values, mutual help, solidarity, deliberation, and social values. The continuation of the Jodhangan tradition is expected that it can be used to promote solidarity or tolerance among fellow citizens, so that they would be easily mobilized for more positive activities.]]>
<![CDATA[BUDAYA AGRARIA INDONESIA ]]>
<![CDATA[Robit Nurul Jamil]]>
<![CDATA[ Jantra. Vol 14 No 1 (2019): Budaya Agraris ]]>
Publisher : <![CDATA[Balai Pelestarian Nilai budaya Daerah Istimewa Yogyakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (118.046 KB)
|
DOI: 10.52829/jantra.v14i1.88
<![CDATA[The Basic Agrarian Law which has been effective after the Indonesian Revolution in 1945, should have provided an access to land ownership and a fair return to the farmers. However, at every important point in the history of modern Indonesia, land ownership and access to it have become important issues which create a strong tension between the elites and the common people, between the interest of the local and that of the central government, and between local and international businesses. “Land for the people” is a common revolution idiom that is often used. In Indonesia, the response to the territorialisation by the government is sometimes harsh with ruthless actions. These confrontations indicate that the issues of fundamental rights cannot be solved. To find the solution, ideas from Zonder ‘Exploitation De L‘Homme Par L‘Homme’ and ‘Exploitation De Nation Par Nation’ are needed. Using descriptive analysis method, this qualitative research focused on the examination on 1) Revitalization of Agraria and 2) the principles of Zonder ‘Exploitation De L‘Homme Par L‘Homme’ and ‘Exploitation De Nation Par Nation’. The result of this research is all agrarian confrontation have to prioritize the orientation of Zonder ‘Exploitation De L‘Homme Par L‘Homme’ and ‘Exploitation De Nation Par Nation’ as a means to create a just and prosperous society.]]>
