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E-Journal Of Cultural Studies
Published by Universitas Udayana
ISSN : 23382449     EISSN : -     DOI : -
Core Subject : Humanities, Art,
Arts Humanities
Cultural studies constitutes an interdisciplinary area critically discussing socio-political contexts of various cultural practices in society. Its focus is on the relation among such cultural practices and the power controlling them. Cultural studies was pioneered by the Centre for Contemporary Cultural Studies (CCCS) of the University of Birmingham, England, in 1960s. Unlike what has been a tradition in the modern epistemology, cultural studies is concerned with what human emancipation aims at. Therefore, cultural studies does not only refer to a theoretical-conceptual matter but also to the location and critical action in which it manifests itself.
Arjuna Subject : -
Articles 6 Documents
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Search results for , issue "Vol. 3, No. 2 Juli 2009" : 6 Documents clear
BARONG MEETING AT PUCAK PADANG DAWA TEMPLE BATURITI TABANAN REGENCY: IN THE PERSPECTIVE OF CULTURAL STUDIES Dana, I Wayan; Dibia, I Wayan; Putra Agung, A.A. Gde; Suastika, I Made
E-Journal of Cultural Studies Vol. 3, No. 2 Juli 2009
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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Abstract

This dissertation contains research findings on the Barong Meeting, a multidimentionalcultural event performed at Pucak Padang Dawa Temple, Baturiti Tabanan Regency. Such ameeting is attended by more than sixty various barongs and rangdas of various types comingfrom various areas in Central Bali, and is the biggest in Bali. The research on such a culturalphenomenon is intended to reveal holistically the existence of the Barong Meeting while theprocess of modernization is taking place in Bali nowadays.Such a cultural phenomenon was investigated based on the problems formulated inseveral research questions. (1) How is the Barong Meeting performed at Pucak Padang DawaTemple, Baturiti, Tabanan Regency?; (2) what ideology is referred to by the Barong Meeting atPucak Padang Dawa Temple, Baturiti, Tabanan Regency?; (3) What does the Barong Meetingmean viewed from the socio cultural system of the Balinese society?By applying qualitative method and regarding the Barong Meeting as a multilayerentity, this study is intended to understand and analyze the ideology and meaning contained inthe Barong Meeting, which is believed to have centralistic strength making the cultures fromvarious areas of Central Bali meet. The problems were solved by applying some relevanttheories such as the theory of power relationship, the theory of religions, the theory of esthetics,and the theory of semiotics.Five important findings of this study are; Firstly, the Barong Meeting at Pucak PadangDawa Temple is a cultural event with religious, social and theatrical dimensions. Secondly, theBarong Meeting is an old religious ritual viewed from what is stated in Purana of the LuhurPucak Padang Dawa Temple. Such a Barong Meeting is still carried out by the society membersat Bangli Village. Thirdly, the Barong Meeting is a cultural event covering the areas of CentralBali such as Tabanan Regency, Negara Regency, Badung Regency, Gianyar Regency and BangliRegency. Fourthly, the Barong Meeting is not an event which is habitually carried out but aritual ceremony which is dynamically repeated by absorbing innovations which still refer to thephilosophy and ethics of Hinduism, making it able to develop collective awareness respectingdiversity featuring the era’s life. Fifthly, the Barong Meeting is a religious event realizingconcrete, real and direct actions based on Hindusm. Such a ritual ceremony densely containingartistic values emphasizes the dynamic relationship and integratedness of performance of artsand art performance in the cultural activities performed in Bali Hindu.What can be concluded in this study shows that the Barong Meeting at Pucak PadangDawa Temple, Baturiti, Tabanan Regency, serves as an inviting and attending processioncovering the initial, the essence, and the end which is both centripetal and centrifugal. Theideology referred to is worshipping, power, and performance. The integration of these three basicideas present ritual ceremony dimension, social activity, and art performance, making the BarongMeeting a multidimensional event. The Barong Meeting contains multilayer senses such asmagic religious, socio unifier, politics of authority, economics and esthetics.
DEMOCRACY AND AUTONOMY TRANSFORMATION IN THE GOVERNANCE OF MENGWI VILLAGE IN THE TRANSITION ERA: A CULTURAL STUDIES PERSPECTIVE Suacana, I Wayan Gede; Paramartha, I Gde; Yudha Triguna, Ida Bagus Gde; Pasek Diantha, Made
E-Journal of Cultural Studies Vol. 3, No. 2 Juli 2009
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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Abstract

This study discusses “Democra cy and Autonomy Transformation in theGovernance of Mengwi Village in the Transition Era: A Cultural StudiesPerspective”. The problem investigated was the shift in the nation’s approach to thepolicy of villages after the reign of New Order. In this era, the policy ofdemocratization and decentralization appeared till the village level. However, thepolicy was not totally implemented in the villages. The aims of this study are: todescribe democracy transformation in the village governance in the transition era, toclarify autonomy transformation in the village governance in the transition era, and toanalyze the implication and the sense of democracy and autonomy transfor mation tothe development of village governance.This study was conducted employing qualitative method. Various forms ofdemocracy and autonomy transformation in the village governance took place duringthe transition era. In the first stage, the primary and secondary data were collected. Inthe second stage, the theory applied for examining the data was chosen, and in thethird stage, the collected and classified data were analyzed and interpreted. In thefourth stage the results of the study were reported and constructed. The theoriesapplied in this study include; democracy, political democracy, substantial democracy,decentrali zation and political culture. The approaches applied were Tranpolitic andpost-structuralism.The results of the study showed that; first, the village democracy in the firsttransition era (1998-1999) was mostly still uniform, and there were not many choicesin the implementation of the village democracy. The village autonomy was stillblocked in centralistic pattern, homogeneous with hierarchical structure. Second, inthe second transition era (2000-2004) the role of the village representatives became sodemocratic accompanied by the extended village autonomy. Third, in the thirdtransition era (2005-2008) democracy became retransformed to the procedural patternaccompanied by the strengthening of supra village government power decreasing theautonomy of the villages. Fourth, democracy and autonomy transformationcontributed to the demand for the strengthening of democracy institutions, bettercommunity participation and more accountable public services, transparence and responsiveness to what was needed by the people. Fifth, democracy and villageautonomy transformation, in addition to having the sense of involving the activeparticipation of the society in the village governance, also had the sense ofstrengthening the civil and political society in every village social organization whichactualized what was needed by the society. This condition at the same timefunctioned as the responses to nation’s hegemony through the supra villagegovernment which took place until the first transition era.
EXPLOITATION AND PROTECTION OF TURTLES AT SERANGAN AND TANJUNG BENOA VILLAGES SOUTH BALI IN THE PERSPECTIVE OF CULTURAL STUDIES Sudiana, I Gusti Ngurah; Ardika, I Wayan; Parimartha, I Gde; Titib, I Made
E-Journal of Cultural Studies Vol. 3, No. 2 Juli 2009
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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Abstract

The people at Serangan and Tanjung Benoa Villages have a habit to kill turtles for sale,consumption, custom and religion. They were all restless when their habit was hegomonized bythe government by applying the Act concerning scarce animal conservation. The people urgedthat they be provided with freedom in killing turtles, but the government still intends to stopkilling turtles at the two villages. The two different interests have resulted in a controversy overthe exploitation of turtles making the Bali community as a whole called the killers of turtles.The title of this study is the Exploitation and Protection of Turtles at Serangan andTanjung Benoa Villages, South Bali: in the Perspective of Cultural Studies. The subjectsdiscussed are how the exploitation and protection of turtles implemented, what factorsmotivating their exploitation and protection, what meaningfulness is made to appear by theirexploitation and protection.Qualitative method was used. The data needed were collected by interview,observation, documentation of the secondary data. The data were descriptively and qualitativelyanalyzed using the theory of discourse, the theory of deconstruction, the theory of hegemony andthe perspective of cultural studies.The research findings show that before the Acts Number 7 and 8 of 1999 concerningconservation of scarce animals, exploitation of turtles was part of the people’s life in South Bali.However, after 2005, such constitution has changed from being done in an extractive way tobeing done in a non-extractive way. Meaningfulness to turtles has also changed, from beingexploited to being conserved. Such a conservation has been done by releasing tukiks ( turtles’babies) to the sea. Since 2005, a change has also taken place with regard to the turtles killed forreligious and traditional ceremonies. Formerly, many big turtles were used for religious andtraditional ceremonies, but now only a few and small ones are used. If none is found, ducks areused to replace the turtles.
TOURISM AS REFLECTED IN TRAVELLING WOMEN: A COMPARATIVE CULTURAL STUDY ON THE NOVELS OF DAISY MILLER, A PASSAGE TO INDIA, AND PADA SEBUAH KAPAL Hartiningsih, Sri; Ardika, I Wayan; Kutha Ratna, I Nyoman; Paramartha, I Gde
E-Journal of Cultural Studies Vol. 3, No. 2 Juli 2009
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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Abstract

Travelling has occurred since a long time ago. Travelling is not only done by men butalso by women. In relation to travelling, travelling done by women is examined, especially thelandlady’s environment, as there is a relationship between the host and the guest. The researchproblems are (1) how is reflection of tourism in the travelling women portrayed on the novels ofDaisy Miller, A Passage to India, and Pada Sebuah Kapal?. (2) How are motivating andattracting factors related to tourism as reflected in the travelling women articulated on the novelsof Daisy Miller, A Passage to India, and Pada Sebuah Kapal?. (3) How do cultural barriersoccur in tourism as reflected in the travelling women on Daisy Miller, a Passage to India, andPada Sebuah Kapal novel? In general, this research is to find out the comparison of travellingdone by women. Specifically, it is to discover the reflection of tourism, how the motivating andattracting factors and cultural barriers occur in tourism as reflected in the travelling done bywomen.This research is conducted on three novels, Daisy Miller written by Henry James, APassage To India by E.M. Forster, and Pada Sebuah Kapal by NH. Dini called comparativeliterature showing the continents of America, Europe and Asia. Discussing the three continents,this research is called global literature. Hermeneutic method was used to interpret the content ofthose three novels by employing deconstruction, postcolonial and feminism theories. The maindata were taken from those novels and the location of the research was both at private librariesand state libraries or institutions and websites. To support the main data, secondary data werealso needed, which in this case, were obtained by interviewing the women who have travelledabroad. Then the results were formally and informally presented.The findings show that the reflection of tourism in travelling done by women is representedby family companion, and that the means of transportation to their destinations are indigenousmeans of transportation and that the tourist objects visited are art metamorphosis, travel hyperreality,sacred places and natural and human recreational places. The factors motive ting thewomen to travel are inter personal, cultural, status and prestige. The things making theminterested in travelling are: the Castle of Chillon in Switzerland and the regions’s history, theevening party in Italy as a tradition to welcome new people, the architectures of Caesars’Palaces, the Coliseum and Chandrapore club as a tradition to welcome new people, the bridge party to know the language spoken and dress worn – traditional costumes of India, Koyasan asBuddhist religion and Paris as the centre of dress model. Cultural barriers refer to differentetiquettes, ideologies and moral values resulting in different ways of travelling and theirsolutions.Knowing the culture of the destination that is going to be visited is really needed, at least inorder not to know nothing at all about such a destination; furthermore, it reduces culturalbarriers. That is why cross cultural understanding is really necessarily given not only to thedoers of tourism but also to all institutions in order to reduce misunderstanding and increaseappreciation towards each other.
IMPLEMENTATION OF HINDU RELIGION EDUCATION AT ELEMENTARY SCHOOL IN THE PERSPECTIVE OF CULTURAL STUDIES Tanu, I Ketut; Suastika, I Made; Parimartha, I Gde; Subagia, I Wayan
E-Journal of Cultural Studies Vol. 3, No. 2 Juli 2009
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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Abstract

Religious education was firstly implemented based on the Act of Number 4 year1950, concerning education and teaching. In one of its articles, it is stated that Indonesia is areligion-based country. The govern ment has the right and is obliged to arrange religiouseducation starting from Kindergarten to University and the time allocated for this is 2 (two)hours per week. However, an imbalance has occurred as far as Hindu Religion education isconcerned, that is, the students at particular educational institutions are not provided withHindu Religion education as intended by the Act.In Article 30 of the Act of Number 20 year 2003 concerning national educationsystem, on the other hand, it is stated that: any religious education can be carried out by thegovernment and or a community’s group belonging to a particular religion in accordancewith the applicable regulations. It is also stated that religious education is functioned toprepare the students to be able to comprehend and apply their religious teaching values and orto be experts in religions. In addition, it is also stated that religious education can be formallyand informally conducted in the forms of diniyah, pesantren, pesraman, phabaja, smnera,and the like.How Hindu Religion educa tion is implemented at Elementary School Number 17Dauh Puri and Dwijendra Elementary School Depasar cannot be separated from theinfrastructure, facilities, curri culum and teachers available, and the government’s policy.Therefore, this study is focused on 1) the existence of the components needed forimplementing Hindu Religion education, 2) the factors influencing the implementation ofHindu religion education, and 3) the meaningfulness and attempts done to implement HinduReligion education if related to the inventory of Balinese culture.This study is conducted to explain, describe, criticize, and analyze theimplementation of Hindu Religion education at Elementary School Number 17 Dauh Puri andDwijendra Elementary School Denpasar. The benefit that is intended to be achieved in thisstudy is to contribute to the inventory of Hinduism and to serve as something to be taken intoaccount when any decision related to Hindu Religion education is made.Researches on Hinduism have been conducted by some researchers. However, onlya few have been carried out related to Hindu Religion education. Further matters related toHindu Religion education provided at elementary school need to be done. The concepts madeavailable in this study are very essential. The reason is that such concepts serve as theguidelines in this study. The concepts employed are those related to the implementation ofeducation, general education, Hindu Religion education, Elementary School, and culturalstudies.The theories employed to answer the matters related to the implementation of HinduReligion education at Elementary School Number 17 Dauh Puri and Dwijendra Elementary School Depasar are: 1) the Derida’s theory of deconstruction, 2) Gramsci’s theory ofHegemony, and 3) Piaget’s constructivistic theory. In addition, a research model is alsoemployed in this study. The reason is that it serves as the researcher’s thinking flow indescribing and reporting the research.The methods employed in this study include the research planning, the researchlocation, the types and sources of data, the informant determination, the researchinstruments, the data collecting technique, the data analysis, and how the results arepresented. The purpose is to obtain objective data concerning the implementation of HinduReligion education at elementary school. The objective research method is able to describetotally and objectively how Hindu Religion education is implemented at Elementary SchoolNumber 17 Dauh Puri and Dwijendara Elementary School Denpasar.The novelty in this study is that the learning infrastructure and facilities needed tocarry out Hindu Religion education both at Elementary School Number 17 Dauh Puri andDwijendra Elementary School Depasar have not been in accordance with the minimumstandard of service , that the curriculum has not been totally oriented towards the schools’potentials and students, that the teachers have not been innovated in the learning process, andthat the government’s policy has not been made for multicultural education. In the process oflearning Hindu Religion, the schools have attempted to increase the quality of Hindu Religioneducation, to develop school-based management, and to apply multidisciplinary approach.
CONFLICT AMONG PARTIES IN MODERNIZATION OF ECOSYSTEMS AT SUBAKS LOCATED IN BULELENG AND TABANAN REGENCIES OF BALI AT IRRIGATED BY SHABA RIVER Arthanegara, I Nyoman; Ardika, I Wayan; Bawa Atmaja, Nengah; Sutawan, Nyoman
E-Journal of Cultural Studies Vol. 3, No. 2 Juli 2009
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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Abstract

Conflict among parties of subak ecosystem is a conflict of interests resulting from themodernization made by political community with regard to the subculture ofpelemahan of ecosystem. The political and economic communities forcemodernization on the subak ecosystem leading to an ideological conflict betweenmodernism and the philosophy of Trihita Karana. Modernism has been responsiblefor the conflict among the parties of ecosystem in palemahan, pawongan andparhyangan of the subaks irrigated by Sabha River.Participation in group discussion, semi structured interview and transek were themethods employed in collecting the data. The triangulation including at least threerelevant theories was employed for analyzing the data.Political communities interfere with the development by applying the theoryof hegemony. The political community in collaboration with the economic communitydominates modernization which is sectoral in nature and the planning andimplementation of the development. Partial development approach, which contrastswith the theory of ecosystem (Pollunin, 1996), causes the farming community lifeprocess and the cultural values existing in the ecosystem of the subak to degrade. Theinterference of the political community in collaboration with the economiccommunity with the subak ecosystem is more dominant in the subculture ofpalemahan which is materialistic in nature so that advantages can be obtained byscience and technology. Consequently, the philosophical values of trihita karana arebroken. Such a conflict takes place due to the different interests in the subakecosystem , which is full of cultural values for the farming community. Alteration tothe land status, the imbalance between the cost spent and the yields produced and theviolation of the growing pattern are responsible for the conflict.The institution of subak, which constitutes the realization of subculture of thesubak ecosystem, is swept aside by the political and economic communities. Thefarming community members that are the members of the subak institution are madenot to be facilitated to take part in the development process in the subculture ofpalemahan . Modernization in the subculture of palemahan of the subak ecosystemdone by the political and economic communities is beyond the subak institutioncausing it to violate the traditional values of the subak institution which refer totogetherness regulated by the subak rules and regulations. Modernization, which isdone by the political and economic societies by science and technology, breaks theunified existence of Trihita Karana in the subak ecosystem environment.Modernization in the development of the subculture of palemahan ecosystem degrades the spiritual values attached to the subculture of parahyangan. Thedevelopmental intervention in the subculture of palemahan done by the political andeconomical communities is not begun from the implementation of the subculture ofparahyangan. This contrasts with the cultural values existing in the subak ecosystem.The conflict of subak ecosystem among the parties results from the failure ofmodernization. The developmental intervention is only done in the subculture ofpalemahan, while the subcultures of pawongan and parahyangan of the subakecosystem are marginalized from their habitats. The failure in developing theinfrastructure of the subculture of palemahan of the subak ecosystem in the areasirrigated by Sabha River results from the fact that the subaks are functioned to be thedevelopmental objects. In this case, the theory of participatory can offer solutions tothe conflict and the developmental failure, especially in the ecosystem of subaksirrigated by Sabha River. The reason is that the parties play equal roles in developingthe environment of the subak ecosystem.

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