Retorik: Jurnal Ilmu Humaniora
Retorik: Jurnal Ilmu Humaniora was founded in 2001 with the aim of seeking a new scientific ethos in the humanities with an interdisciplinary, political, and textual spirit. It was, and still remains, the aspiration of Retorik to foster humanities research with a scientific ethos capable of responding to the needs of the Indonesian society that continues to strive to become more democratic, just, and pluralistic in the aftermath of long authoritarian rule, under social, economic, and political conditions still characterized by inequality. In its interdisciplinary spirit, Retorik has drawn insights from an array of disciplines, most notably, political economy, language (including semiotics), and psychoanalysis, to that end. As various managerial requirements stifle the passion for academic and intellectual life, while simultaneously in the broader Indonesian society, the ideals of Reformation are frustrated by political and economic oligarchy that continues to exist with impunity, Retorik affirms the need to defend a scientific ethos at present, for the future. In light of its aims, Retorik promotes original research that makes advances in the following areas: 1. Historically-informed studies that engage with the conditions, contexts, and relations of power within which the humanities were born, and with which the humanities are entwined. 2. Dialogues with various disciplines in the humanities and social sciences, including history, sociology, psychology, and anthropology. 3. Interdisciplinary research pertaining to critical pedagogy, religious and cultural studies, art studies, and new social movements. 4. Experimentation with new forms of knowledge that foster the formation of a more democratic, just, and plural society. 5. Studies that are sensitive to the vital role of both technology and art in contemporary society and seek to understand the ways in which art, technology, and economy together contribute to the formation of contemporary cultures and societies.
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<![CDATA[Gerakan Fajar Nusantara: Sebuah Proyek Agonistik (?) ]]>
<![CDATA[William Christopher Hariandja]]>
<![CDATA[ Retorik: Jurnal Ilmu Humaniora Vol 10, No 2 (2022) ]]>
Publisher : <![CDATA[Sanata Dharma University ]]>
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DOI: 10.24071/ret.v10i2.5891
<![CDATA[The Fajar Nusantara Movement, also known as GAFATAR was born as a “religion” and a new movement. Through this paper, I discuss the existence of GAFATAR. The discussion begin by looking at the context in which GAFATAR was born, especially after the movement was widely known due to mass media coverage. After that, I will see GAFATAR as an antagonism vis a vis state in its position. To discuss these problems, I use the method of writing observation literature. The object of study to be examined is: “To what extent can the GAFATAR movement be seen as an antagonism?” Then, the object material from the observation of the literature refers to two things: (1) the history of the birth of GAFATAR and (2) the dynamics of the GAFATAR movement. Limiting the scope of discussion, I choose to see GAFATAR as a political movement, thus setting aside the dogmatic teaching of Islam, which is also the background to the birth of GAFATAR. The purpose of this limitation is to allow the position of GAFATAR to be seen as a new social movement. This paper will focus on understanding GAFATAR as an agonistic project by considering it from the theoretical perspectives of Ernesto Laclau and Chantal Mouffe.]]>
<![CDATA[Christian Art and Architecture in Indonesia in the Twentieth Century: Rooted in Local Images and Buildings ]]>
<![CDATA[Gregorius Budi Subanar]]>
<![CDATA[ Retorik: Jurnal Ilmu Humaniora Vol 10, No 2 (2022) ]]>
Publisher : <![CDATA[Sanata Dharma University ]]>
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DOI: 10.24071/ret.v10i2.5752
<![CDATA[In this global era, identity has become an important topic. This research presents the identity of Christian art in Indonesia as represented in visual art and the architecture of church buildings. Catholic missionaries introduced Christian visual arts through education in schools, boarding houses, and religious instructions. Thereafter, the perceptions of the Indonesian faithful were expressed through paintings and sculptures. There are three periods of the development of such expressions: (1) during the colonial era, (2) after the formations of the local artists who were sent to study abroad, and (3) the modern era. Each of these periods has its own expression.]]>
<![CDATA[Kemanusiaan Generasi Z yang Terdistraksi oleh Artificial Intelligence ]]>
<![CDATA[Febri Ompu Sunggu]]>
<![CDATA[ Retorik: Jurnal Ilmu Humaniora Vol 10, No 2 (2022) ]]>
Publisher : <![CDATA[Sanata Dharma University ]]>
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DOI: 10.24071/ret.v10i2.5305
<![CDATA[Generation Z is faced with challenging times and technological advancements that lead them to be individualistic and indifferent to their surroundings. Technology distracts Generation Z's humanity and leads them to a disposition of no longer being fully human. Not only that, Generation Z also often experiences a loss of orientation in their daily lives. The question is why Generation Z is losing their humanity, how artificial intelligence is affecting them, and to what extent artificial intelligence is impacting the lives of Generation Z today. The research methodology used by the author is the literature study method. The purpose of this research is to find out how far the influence of artificial intelligence is in the lives of Generation Z, what aspects of life are affected by advances in technology, as well as possible solutions to the challenges confronted by Generation Z. The contribution of this research is aimed primarily at Generation Z who are familiar with various technological advances but feel confused about their real manifestation as human beings, with their nature as human beings and obligations for which they are accountable. The researcher suggests that the various conveniences created and offered by artificial intelligence can lead Generation Z to become complete and comprehensive human beings capable of taking responsibility for their humanity.]]>
<![CDATA[Data Activism di Masa Pandemi: Peran dan Tantangan Lapor Covid-19 dalam Advokasi dan Pengawasan Kebijakan Penanganan Covid-19 di Indonesia ]]>
<![CDATA[Najib Zahro'u]]>
<![CDATA[ Retorik: Jurnal Ilmu Humaniora Vol 10, No 2 (2022) ]]>
Publisher : <![CDATA[Sanata Dharma University ]]>
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DOI: 10.24071/ret.v10i2.5868
<![CDATA[This article wants to look at the role of the Lapor Covid-19 platform in expanding civic engagement at a time when Indonesian’s government was focused on handling the pandemic. This platform was a response to policies for handling the pandemic in Indonesia, especially those related with data. Lapor Covid-19 actually has a multi-sectoral role; including monitoring pandemic policies, advocating for the rights of health workers, demands for transparency of pandemic data, and providing alternative data related to Covid-19 in the field to the government. This article will try to review the extent to which all activities carried out by Lapor Covid-19 can influence central government policies when handling a pandemic. This article was compiled using the data analysis method that comes from the release of the Lapor Covid-19 document, data that enters the platform channel, interviews with health workers and from other digital sources. All data will be analyzed within the framework of the theoretical framework of data activism in the Global South. The result is the success of Lapor Covid-19 in providing recommendations on policies for handling the pandemic in Indonesia, but it still finds ‘fragility’ that make the movement less effective, such as hacking on various platform channels, the government's resistance to the data that is offered, the un-massive socialization of the Lapor Covid-19, as well as the global political situation related to the imbalance in the handling of the pandemic.]]>
<![CDATA[Hantu Permintaan Radikal: Subjek Etis dalam Bayang-bayang Impotensi Refleksif ]]>
<![CDATA[Laurensius Bagus Winardi]]>
<![CDATA[ Retorik: Jurnal Ilmu Humaniora Vol 10, No 2 (2022) ]]>
Publisher : <![CDATA[Sanata Dharma University ]]>
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DOI: 10.24071/ret.v10i2.5742
<![CDATA[The gloomy political experiences, require ethics to get through of it. Simon Critchley argues that ethics is able to trigger the subject’s moral dimension to respond or reject the political system that pushes them into a state of depoliticization. Critchley's ethical theory is related to the formation of subjectivity, which includes the process of binding the self with concepts that are considered as good. Moral action or commitment depends on self-interaction with ideas of goodness received in the subject's ethical experience. Ethical experience is the space where motivation arises, where the self has agreed to be bound by the concepts of goodness, as an important arena for ethical subjectivity. Critchley's ethical experience and subjectivity are important concepts for his theory of the political subject. A subject that capable of demanding change when gloomy political experiences have become a common problem. Reflecting on Critchley's theory, this article attempts to map out the challenges to the ethical subject posited. Departing from Mark Fisher's exploration of reflexive impotence, this article then turns to how the subjectivity of the young generation in Indonesia has been regulated or imposed by institutions within the existing power structure. The state's need for ideal young citizens plays a role in the rejection of any ethical experience, thus hindering the process of ethical subjectivity.]]>
