One of the assimilation policy implementations during the New Order era was prohibiting the display of Chinese traditions and culture in public. This discriminatory policy ended in the Abdurahman Wahid Presidential era, marked by the revocation of Presidential Instruction No. 14 of 1967 through Presidential Decree No. 6 of 2000. The Chinese community regained the rights to publicly practice their religion, traditions and culture. This study investigates the forms of Surakarta Chinese community’s cultural recontestation after this revocation. This study uses historical method. Primary sources include archives of Inpres No. 14 of 1967 and no. 26 of 1998, Kepres No.6 of 2000 and interview data. The results show that after the revocation of Inpres No. 14 of 1967, the Surakarta Chinese community regained the freedom to practice their religion, traditions, and culture in public, such as praying at the temple, holding Grebeg Sudiro Festival during the Chinese New Year, revitalizing Balong Chinatown village while maintaining typical Chinese architecture, increasing the number of temples, and making Kalipepe River Bandar in Balong Chinatown village as a tourist destination. This study concludes that the Chinese community in the reformation era has regained their space for cultural contestation in public.

This study aims to analyse how a Chinese-Indonesia descent male author represented indigenous women in Novel Gowok (1929). Gowok is a novel written by Liem Khing Hoo, depicting a relationship of race and gender under colonial discourse. To pursue the aim of this study, postcolonial feminist approach was used to reveal the quality of ideological and political relation under colonial discourse. The data collected were focussed on the relationship of women and race in this novel, the social group consciousness of the author, and colonial discourse. The results showed two points. First, the narrative of the indigenous women in this novel reflected the voice of Chinese-Indonesia descents from the moderate social group based on racial and gender relation. Second, the relationship of the indigenous women and the Chinese-Indonesia descents could be considered as political and ideological relation to realize tradition or culture nationalism concept in colonial contexts. In conclusion, this concept brings ambiguity characters.

Haruki Murakami's early works, including "Hear The Wind Sing" and "Norwegian Wood," depict main characters characterized by a sense of detachment from society, reflecting the prevailing sentiments among Japanese youth in the late 1960s and 1970s. However, a notable shift occurs in Murakami's writing after 1995, particularly evident in novels like "The Wind-Up Bird Chronicle," where the initial detachment transforms into a more engaged narrative. This research employs dialectical analysis, drawing from Murakami's aforementioned literary works and connecting them with his background, as revealed in the non-fiction piece "Underground," along with the social context of their creation. The objective is to explore the evolution of social commitment in Murakami's works, revealing a transition from detachment to attachment, and from themes of death and alienation to those of exploration and understanding. The newfound attachment serves a broader purpose: an understanding that transcends individual characters, fostering a connection among all human beings.

This study aims to reveal the current type of community in Kajang area based on social structure, politics, economy, technology, as well as ideology. Kajang area is a traditional region located on the hill sides of Bone Bay Sea shore in the District of Kajang, Bulukumba, South Sulawesi Province. To pursue the aim of this study, descriptive qualitative method is used. The results show that historically, in order to overcome the limitations of facilities and infra structure, communities in Kajang reached other regions either by land or water. Thus, there are various artifacts from megalithic and Islamic cultures indicating the existence of local cultural syncretism with the culture from other regions. All of the artifacts found in Kajang area are bound in a functional fabric, which is limited by the level of supporting human activities, namely community protection activities, religious and ceremonial activities, as well ashousehold activities. Besides, relics found also indicate that there was a cultural shift in Kajang region, from agrarian culture to maritime one. Thus, the current type of community in Kajang area can be considered to be shifted from segmentary society to chiefdom. Nevertheless, this does not mean that with the emergence of chiefdoms, the segmentary society has simply disappeared.

Artikel ini membahas tentang kelompok subaltern pendayung perahu di desa Poka. Penelitian ini diharapkan untuk menghasilkan sebuah strategi bagi subaltern pendayung perahu Poka-Galala agar dapat memperoleh strategi yang tepat agar dapat keluar dari himpitan kemiskinan yang diakibatkan adanya pembangunan Jembatan Merah Putih (JMP) sehingga berkurangnya pendapatan subaltern bahkan hilang mata pencaharian yang selama ini merupakan sumber penghasilan dalam menghidupi keluarga mereka. Selain itu penelitian juga diharapkan dapat dilihat oleh stakeholder pada propinsi Maluku maupun pemerintah Kota Ambon agar mendapat solusi yang tepat dalam mengembalikan sistem mata pencaharian hidup yang ada pada kalangan subaltern pendayung perahu Poka-Galala yang selama ini menggantungkan hidup pada pekerjaan ini. Untuk itu penelitian diharapkan dapat menghasilkan sebuah strategi yang tepat bagi para subaltern, namun apakah subaltern ini mampu jika tidak dibantu baik secara finansial maupun secara moril berupa motivasi untuk memperjuangkan hak-hak mereka serta bagaimana menyuarakan hak mereka pada pemerintah sebab pada dasarnya subaltern adalah kelompok masyarakat yang termarginalkan yang tidak mampu mengungkapkan apa yang mereka inginkan mereka membutuhkan suara-suara yang tegas yang dududk di pemerintahan, dan bagaimana dengan perhatian pemerintah itu sendiri, kebijakan yang mereka butuhkan adalah kebijakan yang benar-benar berpihak pada subaltern, jika diperbolehkan maka pemerintah seyogiyanya dapat merekayasa kembali teluk Ambon yang indah ini sebagai tempat wisata berbasis perairan laut sehingga dapat mengembalikan kembali pendapatan subaltern yang berkurang bahkan hilang sama sekali akibat adanya pembangunan Jembatan Merah Putih.

Penelitian ini bertujuan untuk mengungkap bagaimana Islamisme magis dihadirkan melalui humor gelap sebagai strategi naratif dalam kumpulan cerpen Memburu Muhammad karya Feby Indirani. Melalui metode kualitatif dengan cara kerja teori semiotika Riffaterre, penelitian ini menemukan bahwa sebagaimana realisme magis, Islamisme magis juga merupakan strategi naratif yang memakai unsur magis sebagai media untuk memberikan kritik terhadap praktik beragama umat Islam di Indonesia. Kritik tersebut merupakan matriks atau generator cerita dalam buku ini yang kemudian diuraikan melalui beberapa model. Hal ini terwujud dalam simbolisme karakterisasi dan perilaku tokoh-tokohnya. Strategi ini dihadirkan untuk membuat kesan ironi atas realitas praktik beragama dalam kehidupan sehari-hari.

This research aims to explore the empowerment model of Minangkabau woman farmer groups was implemented to manage sustainable food security. "Minangkabau" farmer women groups in Koto Tuo Kenagarian were known not to be optimally empowered yet in managing food before. To pursue the purpose of this study, qualitative descriptive method was used together with system dynamics approach. The results of this research indicated that the implementation of empowerment model has successfully improved the potential and income of Minangkabau woman farmer groups. Their consumption patterns and nutritional knowledge have been increased from 62.50 percent before FGD to 74.60 percent after FGD. Moreover, their family health nutrition has been improved from 67.56 percent before FGD to 77.64 percent after FGD. Similarly, their food knowledge also has been elevated from 96.50 percent before FGD to 99.60 percent after FGD. And, 98 percent of "Minangkabau" farmer women groups even also has had more knowledge and skills related with diversify local food processing and food waste composting. In conclusion, the empowerment model for manging sustainable food security is very essential for Minangkabau woman farmer groups.

Sistem diatesis suatu bahasa terkait erat dengan sistem pemarkahannya, baik pemarkahan secara morfologis maupun secara sintaktis. Secara linguistik tipologi, bahasa akusatif memiliki diatesis aktif dan pasif, sedangkan bahasa ergatif memiliki diatesis ergatif dan antipasif. Bahasa Indonesia digolongkan sebagai bahasa yang memiliki diatesis aktif dan pasif, sehingga bahasa Indonesia dapat dimasukkan ke dalam kelompok bahasa akusatif. Berdasarkan kajian diatesis yang dilihat dari perspektif linguistik tipologi, diatesis aktif dan pasif bahasa Indonesia menunjukkan perbedaan yang signifikan jika dibandingkan dengan diatesis aktif pasif dalam bahasa yg bertipe akusatif. Bahasa Indonesia memiliki dua tipe pasif: ‘pasif di-’ dan ‘pasif pronomina’. Berdasarkan sistem kebermarkahan, konstruksi pasif di- yang dimarkahi secara morfologis memiliki bentuk aktif yang juga dimarkahi secara morfologis. Dengan kata lain, konstruksi pasif di- memiliki diatesis aktif dan pasif yang sama-sama memiliki pemarkahan secara morfologis. Dalam konstruksi pasif di-, verba yang menunjukkan diatesis pasif dimarkahi oleh prefiks di-, sedangkan verba yang menunjukkan diatesis aktif dimarkahi oleh prefiks meng-. Secara sintaktis, subjek kalimat pasif berfungsi sebagai ajung (adjunct) dalam bentuk frasa preposisional dan bisa dilesapkan. Pada konstruksi pasif pronomina, verba yang menunjukkan diatesis pasif muncul dalam bentuk verba dasar, sedangkan verba yang menunjukkan diatesis aktif dimarkahi oleh prefix meng-. Agen dalam kalimat pasif pronomina tidak dapat dilesapkan. Hal ini menunjukkan bahwa dalam pasif pronomina, diatesis aktif lebih bermarkah daripada diatesis pasifnya. Dengan demikian dapat disimpulkan bahwa berdasarkan pendekatan tipologi linguistik, diatesis aktif dan pasif dalam bahasa Indonesia tidak memenuhi persyaratan diatesis secara tipologi.Kata Kunci: diatesis, aktif, pasif, akusatif, ergatif

Bungo Village, Subdistrict of Wedung Indonesia, is one of the regions that still upholds the traditions of the region as a form of preserving culture. Along with the development of technology and science, there are many traditions in the village that are considered not modernist by the people. Therefore, some village government and community heads in the village of Bungo, Wedung District, are trying to maintain traditions in their area as a form of preserving local traditions or culture and when developed can have potential for regional income. Coastal traditions in the Bungo Village area that are still carried out include Apitan, Syawalan, and Alms of Earth, the meaning of this tradition as a form of community gratitude to God. There is a Nyadran tradition, the Panji Kusuma Cultural Kirab is a tradition carried out as a form of respect for coastal communities and in memory of the services of heroes who have established villages in the coastal region. There is also the tradition of Keong Keli, Barian, Kembang Sayang, which basically implies a form of community effort to avoid doom and danger. This research was conducted using ethnographic methods, data collection using in-depth interviews and observation. From the coastal traditions carried out by the Bungo people, it is shown that coastal communities depend on the sea for their livelihoods and the wealth of natural resources to survive.