Cultural Values in Selected Southeast Asian Countries As Reflected in Representative Short Stories: Comparative Study Macasaet, Grace Minerva Q., Teodoro M

Total Page:16

File Type:pdf, Size:1020Kb

Cultural Values in Selected Southeast Asian Countries As Reflected in Representative Short Stories: Comparative Study Macasaet, Grace Minerva Q., Teodoro M Cultural Values in Selected Southeast Asian Countries As Reflected in Representative Short Stories: Comparative Study Macasaet, Grace Minerva Q., Teodoro M. Maranan Abstract: The study on the “Cultural Values in Selected Southeast Asian Countries As Reflected in Representative Short Stories: A Comparative Study” reveals the intent of the researcher to investigate on the commonalities of cultural values in the community life and lifestyles of some selected Southeast Asian countries based on selected short stories of ASEAN literature. These selections were all written during the period from 1950s – 1990s against a background of profound political, social, and psychological change. The researcher has found out that it is not difficult to Thailand, Vietnam, Myanmar, Singapore, and the understand why the short story has been readily Philippines. The primary focus of this study was the adopted by Southeast Asian countries and has gained comparative analysis of the commonalities of cultural prominence in the present-day literature of these values in the community life and lifestyles of some countries. The adaptability of the short story has selected ASEAN countries as reflected on enabled them to encompass a wide range of human representative short stories of ASEAN literature. experience. For example, social stratification is present in practically all societies. The idea of The outputs of the system were the results, findings, inequality in power, status, wealth, or all three. In and implications of the selected Southeast Asian the traditional societies of Southeast Asia, countries for peace, unification, and solidarity in the stratification is seen primarily in terms of a social Southeast Asian region. The researcher was also hierarchy which bestows status. This study of the interested to know if there had been any change in cultural values offer valuable insights into the the image depiction of the selected Southeast Asian character and integration of Southeast Asian short countries in contemporary short stories from 1950s to stories. The short story, with its immersion in society 1990s. and its concern for the individual, has continually List of 35 Short Stories from Seven Southeast Asian engaged itself in discovering the patterns that emerge Countries from the relationship between the individual and Indonesia society. ASEAN literature is important in the society 1. Inem by Pramoedya Ananta Toer 1952 where it is written. People read a great deal of short 2. Sri Sumarah by Umar Kayam 1975 stories, mostly for entertainment, the effects can be 3. The Soldier by Nugroho Notosusanto 1956 more profound and longer lasting than mere 4. The Decline and Fall of Our Local Mosque escapism. by A.A. Navis 1956 5. Meant For Each Other by Abdul Muis 1956 Content Analysis is a research technique which involves the objective systematic and qualitative Malaysia description of the manifest content of 1. Mariah by Che Husna Azhari 1993 communication. 2. Victoria and Her Kimono by M.Shanmughalingam 1984 The researcher of this study deciphered the images 3. A Question of Dowry by Siew Yue that could be seen in the short story under study Killingley 1962 through the chosen literary elements. From these 4. A Common Story by Kassim Ahmad 1959 literary elements, she identified the different social 5. Grave Harvest by Ajikik 1978 realities that are revealed through economy, politics, education and religious life of some selected Myanmar Southeast Asian countries like Malaysia, Indonesia, This article is published under the terms of the Creative Commons Attribution License 4.0 Author(s) retain the copyright of this article. Publication rights with Alkhaer Publications. Published at: http://www.ijsciences.com/pub/issue/2015-10/ DOI: 10.18483/ijSci.631; Online ISSN: 2305-3925; Print ISSN: 2410-4477 GRACE MINERVA Q. MACASAET (Correspondence) [email protected] + Cultural Values in Selected Southeast Asian Countries As Reflected in Representative Short Stories: Comparative Study 1. This Realm of Humans by Khin Hnin Yu 3. How did the identified cultural values in 1962 the short stories reflect the roles of the following 2. Neighbours by Moe Moe (Inya) 1972 aspects in the lives of Southeast Asian people? 3. Mother’s Merit by Thu Maung 1980 3.1 Economy 4. The Kindergarten Teacher by Aung Thinn 3.2 Politics 1960 3.3 Education 5. The Carat 13-Diamond by Daw Khin Myo 3.4 Religious life Chit 1955 3.5 Social life 4. How were the cultural values among the Philippines selected Southeast Asian countries 1. Children of the City by Amadis Ma. compared based on the ten motivational Guerrero 1971 types of values as reflected in the short 2. Clay by Juan T. Gatbonton 1951 stories? 3. The House on Zapote Street by Quijano de Manila 1968 Conclusions 4. The Day the Dancers Came by Bienvenido 1. Six of the thirty-five short stories prioritize N. Santos 1967 achievement, personal success, competent 5. Wedding Dance by Amador T. Daguio performance, obtaining social approval, intelligence, 1953 self – respect, social recognition, and ambition. These short stories are from Indonesia, Philippines, Vietnam, and three masterpiece stories from Singapore Myanmar. 1. Bugis by Alfian Sa’at 1997 2. Four of the thirty – five short stories depict 2. The Martyrdom of Helena Rodrigues by cultural values of self-direction, independent thought, S.Kon 1960 creativity, autonomy, independence, intelligence, and 3. The Effect of a Good Dinner by Arthur Yap privacy. They come from Singapore, Thailand, and 1963 two stories from Vietnam. 4. Monster by Catherine Lim 1966 3. Four of the thirty – five short stories represent 5. The Tiger by S. Rajaratnam 1978 cultural values of Security, safety, harmony, stability of society, national security, social order, family Thailand security, national security, reciprocation of favors, 1. As If It Had Never Happened by and sense of belonging. They are from four the Witthayakon Chiangkun 1974 Philippines, Singapore, Thailand, and Vietnam. 2. The Grandmother by K. Surangkhanang 4. Four of the thirty – five short stories represent 1964 cultural values of Benevolence; enhancing the 3. Lord Buddha, Help Me? by Suchit welfare of the in – group; smooth group functioning; Wongthred 1975 concern for family; primary groups; and for others’ 4. Michigan Test by Wanit Jarungkit-Anan welfare; helpfulnes, honesty, forgiving, loyal, true 1974 friendship, mature love, and spiritual life. They come 5. Thong Proi The Rich Girl by M.R.Kukrit from Myanmar, Malaysia, Indonesia, and Thailand. Pramoj 1954 5. Three of the thirty – five short stories describe cultural values of Stimulation, excitement, challenge Vietnam in life, need for variety, a varied life, and daring life. 1. New Virtue by Nguyen Ban 1962 They come from the Philippines, Thailand, and 2. An Unsound Sleep by Nhat – Tien 1974 Vietnam. 3. The Cradles by Mai Ngu 1962(Vietnam) 6. Three of the thirty – five short stories picture 4. The Blind Alley by Ma Van Khang 1962 cultural values of Hedonism, gratification for oneself, 5. My Milk Goes Dry by Minh-Quan 1974 needs and pleasure, enjoying life, and self-indulgent. They come from are Singapore, Thailand, and This study aimed to compare the cultural values of Myanmar. Southeast Asian countries as reflected in Southeast 7. Three of the thirty – five short stories represent Asian short stories. cultural values of Conformity, restraint of actions, Specifically, this study sought to answer the social norms, obedience, self-discipline, politeness, following questions honoring parents and elders, loyalty, and being 1. What elements did the writers use to show responsible. They come from Malaysia and two cultural values in the chosen short stories? masterpieces from Indonesia. 2. How did these cultural values relate to the 8. Three of the thirty – five short stories describe prevailing situations conditions, and actual events cultural values of Tradition, respect, commitment to during the time when the short stories were written? customs/traditions, culture and religion, devout of http://www.ijSciences.com Volume 4 – October 2015 (10) 58 Cultural Values in Selected Southeast Asian Countries As Reflected in Representative Short Stories: Comparative Study religious rites/beliefs, and symbols. They come from write more effectively if they are shown model the Philippines, and two short stories from Malaysia. compositions about diverse Southeast Asian 9. Three of the thirty – five short stories depict literatures. cultural values of Universalism, understanding, 9. The International Studies Department must meet tolerance, protection for nature/environment, social the faculty for two purposes: a.) to discuss special justice, equality, world peace, spiritual life, problems on International Relations and comparative protection for the welfare of all people. They come foreign policies of major powers and colonizers using from the Philippines, Singapore, and Malaysia. world literature materials. 10. Two of the thirty – five short stories depict 10. A conscientious use of the Southeast Asian short cultural values of Power, social status, prestige, stories translated in English will surely make the control and dominance over people and resources, College students discover further the comparison in authority, wealth, social power, preservation of their diverse cultural values and to authenticate the public image, and social recognition. They come validity and practicality of this study. from Singapore and Indonesia. Keywords: Cultural Values, literature, short story, Recommendations culture
Recommended publications
  • The Revival of Tradition in Indonesian Politics
    The Revival of Tradition in Indonesian Politics The Indonesian term adat means ‘custom’ or ‘tradition’, and carries connotations of sedate order and harmony. Yet in recent years it has suddenly become associated with activism, protest and violence. Since the resignation of President Suharto in 1998, diverse indigenous communities and ethnic groups across Indonesia have publicly, vocally, and sometimes violently, demanded the right to implement elements of adat in their home territories. This book investigates the revival of adat in Indonesian politics, identifying its origins, the historical factors that have conditioned it and the reasons for its recent blossoming. The book considers whether the adat revival is a constructive contribution to Indonesia’s new political pluralism or a divisive, dangerous and reactionary force, and examines the implications for the development of democracy, human rights, civility and political stability. It is argued that the current interest in adat is not simply a national offshoot of international discourses on indigenous rights, but also reflects a specifically Indonesian ideological tradition in which land, community and custom provide the normative reference points for political struggles. Whilst campaigns in the name of adat may succeed in redressing injustices with regard to land tenure and helping to preserve local order in troubled times, attempts to create enduring forms of political order based on adat are fraught with dangers. These dangers include the exacerbation of ethnic conflict, the legitimation of social inequality, the denial of individual rights and the diversion of attention away from issues of citizenship, democracy and the rule of law at national level. Overall, this book is a full appraisal of the growing significance of adat in Indonesian politics, and is an important resource for anyone seeking to understand the contemporary Indonesian political landscape.
    [Show full text]
  • Pergub DIY Tentang Penggunaan Pakaian Adat Jawa Bagi
    SALINAN GUBERNUR DAERAH ISTIMEWA YOGYAKARTA PERATURAN GUBERNUR DAERAH ISTIMEWA YOGYAKARTA NOMOR 87 TAHUN 2014 TENTANG PENGGUNAAN PAKAIAN TRADISIONAL JAWA YOGYAKARTA BAGI PEGAWAI PADA HARI TERTENTU DI DAERAH ISTIMEWA YOGYAKARTA DENGAN RAHMAT TUHAN YANG MAHA ESA GUBERNUR DAERAH ISTIMEWA YOGYAKARTA, Menimbang : a. bahwa salah satu keistimewaan Daerah Istimewa Yogyakarta sebagaimana ditetapkan dalam Pasal 7 ayat (2) Undang-undang Nomor 13 Tahun 2012 tentang Keistimewaan Daerah Istimewa Yogyakarta adalah urusan kebudayaan yang perlu dilestarikan, dipromosikan antara lain dengan penggunaan Pakaian Tradisional Jawa Yogyakarta; b. bahwa dalam rangka melestarikan, mempromosikan dan mengembangkan kebudayaan salah satunya melalui penggunaan busana tradisional Jawa Yogyakarta, maka perlu mengatur penggunaan Pakaian Tradisional pada hari tertentu di Lingkungan Pemerintah Daerah Daerah Istimewa Yogyakarta; c. bahwa berdasarkan pertimbangan sebagaimana dimaksud dalam huruf a, huruf dan b perlu menetapkan Peraturan Gubernur tentang Penggunaan Pakaian Tradisional Jawa Yogyakarta Bagi Pegawai Pada Hari Tertentu Di Daerah Istimewa Yogyakarta; Mengingat : 1. Pasal 18 ayat (6) Undang-Undang Dasar Negara Republik Indonesia 1945; 2. Undang-Undang Nomor 3 Tahun 1950 tentang Pembentukan Daerah Istimewa Jogjakarta (Berita Negara Republik Indonesia Tahun 1950, Nomor 3) sebagaimana telah diubah terakhir dengan Undang-Undang Nomor 9 Tahun 1955 tentang Perubahan Undang-Undang Nomor 3 Tahun 1950 jo Nomor 19 Tahun 1950 tentang Pembentukan Daerah Istimewa Jogjakarta (Lembaran Negara Republik Indonesia Tahun 1955, Nomor 43, Tambahan Lembaran Negara Republik Indonesia Nomor 827); 3. Undang-Undang Nomor 13 Tahun 2012 tentang Keistimewaan Daerah Istimewa Yogyakarta (Lembaran Negara Republik Indonesia Tahun 2012, Nomor 170, Tambahan Lembaran Negara Republik Indonesia Nomor 5339); 4. Undang-Undang Nomor 5 Tahun 2014 tentang Aparatur Sipil Negara (Lembaran Negara Republik Indonesia Tahun 2014 Nomor 6, Tambahan Lembaran Negara Republik Indonesia Nomor 5494); 5.
    [Show full text]
  • The Role of Indian Diaspora in India- Myanmar Relations
    The Role of Indian Diaspora in India- Myanmar Relations Dissertation submitted to the Department of International Relations, Sikkim University in fulfillment of the requirements for the award of the degree of MASTER OF PHILOSOPHY Submitted by Sarita Rai < DEPARTMENT OF INTERNATIONAL RELATIONS SCHOOL OF SOCIAL SCIENCES SIKKIM UNIVERSITY GANGTOK-737 102 2015 TABLE OF CONTENTS CONTENTS PAGE NUMBER Declaration Certificate Acknowledgements-------------------------------------------------------I Abbreviations-------------------------------------------------------------II CHAPTER-I--------------------------------------------------------------1-28 INTRODUCTION CHAPTER-II-------------------------------------------------------------29-56 DIASPORA AND FOREIGN POLICY: A CONCEPTUAL FRAMEWORK CHAPTER-III-----------------------------------------------------------57-77 INDIA-MYANMAR BILATERAL RELATIONS POST 1994 CHAPTER-IV----------------------------------------------------------78-101 EXPLORING INDIAN DIASPORA IN INDIA-MYANMAR RELATIONS CHAPTER-V-----------------------------------------------------------102-106 CONCLUSION REFERENCES---------------------------------------------------------107-116 APPENDICES----------------------------------------------------------I-XI 28. 2. 2015 DECLARATION I hereby declare that the dissertation entitled “The Role of Indian Diaspora in India- Myanmar Relations” submitted by me for the award of the degree of Master of Philosophy to Sikkim University is my own work. The thesis has not been submitted for any other degree
    [Show full text]
  • Shifting of Batik Clothing Style As Response to Fashion Trends in Indonesia Tyar Ratuannisa¹, Imam Santosa², Kahfiati Kahdar3, Achmad Syarief4
    MUDRA Jurnal Seni Budaya Volume 35, Nomor 2, Mei 2020 p 133 - 138 P- ISSN 0854-3461, E-ISSN 2541-0407 Shifting of Batik Clothing Style as Response to Fashion Trends in Indonesia Tyar Ratuannisa¹, Imam Santosa², Kahfiati Kahdar3, Achmad Syarief4 ¹Doctoral Study Program of Visual Arts and Design, Institut Teknologi Bandung, Jl. Ganesa 10 Bandung, Indonesia 2,3,4Faculty of Visual Arts and Design, Institut Teknologi Bandung, Jl. Ganesa 10 Bandung, Indonesia. [email protected] Fashion style refers to the way of wearing certain categories of clothing related to the concept of taste that refers to a person’s preferences or tendencies towards a particular style. In Indonesia, clothing does not only function as a body covering but also as a person’s style. One way is to use traditional cloth is by wearing batik. Batik clothing, which initially took the form of non -sewn cloth, such as a long cloth, became a sewn cloth like a sarong that functions as a subordinate, evolved with the changing fashion trends prevailing in Indonesia. At the beginning of the development of batik in Indonesia, in the 18th century, batik as a women’s main clothing was limited to the form of kain panjang and sarong. However, in the following century, the use of batik cloth- ing became increasingly diverse as material for dresses, tunics, and blouses.This research uses a historical approach in observing batik fashion by utilizing documentation of fashion magazines and women’s magazines in Indonesia. The change and diversity of batik clothing in Indonesian women’s clothing styles are influenced by changes and developments in the role of Indonesian women themselves, ranging from those that are only doing domestic activities, but also going to school, and working in the public.
    [Show full text]
  • Flora and Vegetation of Bali Indonesia Kindle
    FLORA AND VEGETATION OF BALI INDONESIA PDF, EPUB, EBOOK Edgar Heim | 224 pages | 09 Feb 2015 | BOOKS ON DEMAND | 9783734763465 | English | United States Flora and Vegetation of Bali Indonesia PDF Book Hornbills are large birds found tropical forests of Asia and Africa. Follow us online for future travel promos! Around species of fishes are known to live in the rivers, lakes, and swamps of Sundaland. Share on twitter. They can search for them and taking a nice vacation at the same time. Ferns and aroids are quite common in the island. Flora of Oman, Volume 4: Hydrocharitaceae - Orchidaceae. The landscape of Bali is filled with a large variety of palm trees, giant trees, ferns, mosses, lichens, bamboo, vines, creepers, carnivorous pitcher plants and dozens of types of orchids. Many of the islands contain endemic species. Orchids can be seen along the roads, in the garden or just outside a house. However, this type of flower likes a not-too-bright sunlight. Scyphostegiaceae is a plant family represented by a single species, Scyphostegia borneensis, which is endemic to Borneo. Add Listing. Bulbs of the Eastern Mediterranean. May 13, 1, Many people say that treating or taking care of Mandevilla flower is very easy. This is due to the geography of Indonesia, located between two continents. Customer Reviews Review this book. People are at the centre of our conservation initiatives. By using this site you agree to our use of cookies. As we said in the information paragraph above, many people in Bali use the jasmine for their religious activities. Their population is carefully maintained through an animal sanctuary program.
    [Show full text]
  • 1. Kuliner Ikonik Dari Provinsi Aceh
    Dalam pengembangan pariwisata suatu daerah atau Provinsi dari seluruh Indonesia biasanya terdapat juga Kuliner yang menjadi ikon dan khas dari daerah tersebut. Kuliner ikonik ini contohnya Mie Aceh dari Provinsi Aceh, Rendang dari Sumbar ada juga Ayam Taliwang dari Lombok NTB nah artikel ini akan mengupas lebih dalam terkait ragam kuliner Ikonik yang menyebar di seluruh Nusantara. 1. Kuliner Ikonik dari Provinsi Aceh Terkenal dengan Syariat Islam kota Banda aceh menyimpan ragam kuliner yang siap menyambut para wisatawan yang datang ke kota ini. Salah satu yang paling ikonik ialah Mie Aceh, versi lain dari mi aceh ini ada mie racing namun miimin sendiri belum pernah mencicipi mi racing ini, so kita akan membahas mi aceh biasa aja yang mudah di temui di Banda Aceh. 1.a Mie Aceh dan Timun Serut kelezatan mi aceh kering dan basah (img custom via google img) Varian dari mie aceh terdiri dari mi aceh basah dan kering, sementara varian campuran terdiri dari, kepiting, daging sapi, udang dan telur ayam. Biasanya konsumen akan memesan sesuai selera, untuk anda yang kolestrol tinggi mungkin jangan varian kepiting yang standar biasa aja. Tidak lupa pelengkap minuman yang khas dari pasangan miaceh yaitu timun serut. Jika anda mengininkan makanan berat ada ayam sampah atau ayam tangkap, yang dicampur dengan dedaunan khas Banda Aceh. 1.b Kopi Sanger (Bean Gayo) Kenikmatan kopi sanger espresso banda aceh (img via kampretnews) Jenis kopi sanger ini terdiri dari Hot dan Ice, dengan campuran susu kenikmatan kopi sanger aceh ini sangat pas. Bean yang digunakan dalam racikan kopi ialah Gayo yang di mix antara robusta dan arabika dengan roasting standar barista aceh.
    [Show full text]
  • Statelessness in Myanmar
    Statelessness in Myanmar Country Position Paper May 2019 Country Position Paper: Statelessness in Myanmar CONTENTS Summary of main issues ..................................................................................................................... 3 Relevant population data ................................................................................................................... 4 Rohingya population data .................................................................................................................. 4 Myanmar’s Citizenship law ................................................................................................................. 5 Racial Discrimination ............................................................................................................................... 6 Arbitrary deprivation of nationality ....................................................................................................... 7 The revocation of citizenship.................................................................................................................. 7 Failure to prevent childhood statelessness.......................................................................................... 7 Lack of naturalisation provisions ........................................................................................................... 8 Civil registration and documentation practices .............................................................................. 8 Lack of Access and Barriers
    [Show full text]
  • An Analysis of the Characteristics of Balinese Costume - Focus On The Legong Dance Costume
    Print ISSN 1229-6880 Journal of the Korean Society of Costume Online ISSN 2287-7827 Vol. 67, No. 4 (June 2017) pp. 38-57 https://doi.org/10.7233/jksc.2017.67.4.038 An Analysis of the Characteristics of Balinese Costume - Focus on the Legong Dance Costume - Langi, Kezia-Clarissa · Park, Shinmi⁺ Master Candidate, Dept. of Clothing & Textiles, Andong National University Associate Professor, Dept. of Clothing & Textiles, Andong National University⁺ (received date: 2017. 1. 12, revised date: 2017. 4. 11, accepted date: 2017. 6. 16) ABSTRACT1) Traditional costume in Indonesia represents identity of a person and it displays the origin and the status of the person. Where culture and religion are fused, the traditional costume serves one of the most functions in rituals in Bali. This research aims to analyze the charac- teristics of Balinese costumes by focusing on the Legong dance costume. Quantitative re- search was performed using 332 images of Indonesian costumes and 210 images of Balinese ceremonial costumes. Qualitative research was performed by doing field research in Puri Saba, Gianyar and SMKN 3 SUKAWATI(Traditional Art Middle School). The paper illus- trates the influence and structure of Indonesian traditional costume. As the result, focusing on the upper wear costume showed that the ancient era costumes were influenced by animism. They consist of tube(kemben), shawl(syal), corset, dress(terusan), body painting and tattoo, jewelry(perhiasan), and cross. The Modern era, which was shaped by religion, consists of baju kurung(tunic) and kebaya(kaftan). The Balinese costume consists of the costume of participants and the costume of performers.
    [Show full text]
  • Indonesia: Decentralisation and Local Power Struggles in Maluku
    Update Briefing Asia Briefing N°64 Jakarta/Brussels, 22 May 2007 Indonesia: Decentralisation and Local Power Struggles in Maluku I. OVERVIEW created without incident since 1999. Malra has already been split twice before (see maps, Appendices A and B). In 2000, West Malra district (Maluku Tenggara Barat, MTB) South East Maluku (Maluku Tenggara, commonly was created. In 2003, the Aru Islands broke away, leaving abbreviated Malra), a district in a remote corner of the Malra with the Kei archipelago: Kei Besar (Big Kei), Kei Indonesian archipelago, is about to be divided in two, Kecil (Little Kei), Dullah and a number of smaller islands, and many residents are worried about the possibility of with Tual the only town of any significance. Both splits conflict. Attention by provincial and national officials took place relatively peacefully. As usual with pemekaran, to latent communal tensions, equitable distribution of local elites living far from the capital argued that they development funds and even-handed prosecution of would be less marginalised and have better access to corruption, as well as dissemination by neutral parties of services if they had their own districts – and one look information about the division, would help ensure that at a map shows the logic of their case. all remains peaceful. The current case is different. In April 2007, after a hard- The separation of the capital, Tual, from the rest of the fought campaign and liberal amounts of money, a group district is taking place under a mechanism called pemekaran of politicians in Tual succeeded in persuading the (literally, blossoming) that under Indonesia’s 1999 Indonesian parliament that their town should be declared a decentralisation law permitted the division of provinces, municipality (kotamadya or kota, equivalent administratively districts and subdistricts into smaller units in the interests to a district) and in effect secede from Malra.
    [Show full text]
  • Batik, a Beautiful Cultural Heritage That Preserve Culture and Support Economic Development in Indonesia”
    “BATIK, A BEAUTIFUL CULTURAL HERITAGE THAT PRESERVE CULTURE AND SUPPORT ECONOMIC DEVELOPMENT IN INDONESIA” Evi Steelyana Accounting Departement, Faculty of Economics and Communication, BINUS University Jln. K.H. Syahdan No. 9, Palmerah, Jakarta Barat 11480 [email protected] ABSTRACT Batik is an icon nation for Indonesia. Batik has awarded as cultural heritage from UNESCO on October 2nd, 2009and it is significantly affected to batik industry afterward.The raising of batik industry caused some multiplier effects to economics and socio cultural in Indonesia. In many areas of industry, banking role has always beenthe man behind the scene. Banking role in Indonesia also gives some encouragement and be part of batik industry development. Many national event has been created by some banks to encourage SME in batik industry to market their product internationally. This paper will give a simple explanation how banking industry and batik industry get along together in Indonesia, especially in financial sector to enhance economics development and to preserve a nation culture.Research methodology in this paper is quantitative method. This paper will give a simple analysis through comparative analysis based on export value from batik industry, domestic use of batik,batik industry development and microcredit or loan from banking industry to SME in batik industry.Many people wearing batik to show how they do appreciate and belong to a culture.Batik also gives other spirit of nationalism which represent in Batik Nationalis.The role of batik in international diplomacy and in the world level gives significant meaning for batik as a commodity which preserve Indonesian culture. In a piece of batik cloth, embodied socio-cultural and economic values that maintain the dignity of a nation.
    [Show full text]
  • BAB I PENDAHULUAN 1.1 Latar Belakang Masalah Makanan
    BAB I PENDAHULUAN 1.1 Latar Belakang Masalah Makanan merupakan kebutuhan pokok manusia, selama penduduk dunia masih ada maka kebutuhan akan makanan akan tetap ada. Beragam jenis makanan dalam berbagai kategori dapat ditemukan dalam kehidupan sehari-hari. Kategori itu dapat digolongkan atas makanan pokok dan makanan pelengkap. Makanan pokok adalah makanan yang menjadi makanan utama sehari-hari sementara makanan pelengkap sering dijadikan teman ketika minum teh pada jamuan keluarga, kunjungan tamu, pelengkap sebuah acara maupun oleh- oleh pada saat berkunjung. Makanan pelengkap ini terkadang hanya diproduksi di daerah tertentu dan dijadikan ciri khas daerah tersebut. Misalnya, di Betawi atau Jakarta terdapat Roti Buaya, di Malang ada Lumpia dan di Ponorogo terdapat Jenang. Sebagai makanan yang identik dengan kota Ponorogo, Jenang dapat ditemukan hampir di semua tempat, baik sebagai makanan pendamping minuman di rumah-rumah penduduk, dijual di toko-toko/outlet, maupun dijajakan di pinggir jalan oleh pedagang kaki lima. Salah satu tempat yang memproduksi sekaligus menyediakan Jenang di Ponorogo adalah di Jalan Wibisono dengan produk andalan Jenang Teguh Rahardjo . 1 Meski lebih dikenal sebagai produsen Jenang, produsen Jenang Teguh Rahardjo juga menyediakan jenis jenang lain dalam beragam jenis. Penyediaan jenang dalam bentuk yang beraneka ragam tersebut dalam rangka memuaskan konsumennya. Kepuasan konsumen ini menjadi faktor yang penting dalam persaingan bisnis yang semakin ketat, khususnya dalam rangka meningkatkan dan mempertahankan usaha. Peningkatan jumlah konsumen berkorelasi dengan peningkatan penghasilan perusahaan. Oleh sebab itu, konsumen harus dipuaskan atau diberikan produk yang bermutu. Jika tidak, dapat dipastikan akan berdampak buruk bagi usaha itu sendiri, seperti menurunnya pendapatan dan hilangnya konsumen. Sementara itu kepuasan konsumen ditentukan oleh berbagai faktor, diantaranya faktor harga, rasa dan kemasan produk.
    [Show full text]
  • Contesting Sartorial Hierarchies
    Contesting Sartorial Hierarchies From Ethnic Stereotypes to National Dress , Raden Moehamad Enoch, a junior engineer at the Department of Public Works, patiently waited in line to purchase a I second-class train ticket at the Bandung railway station. Dressed in a Euro- pean suit, Enoch exemplied his generation of young Javanese who enjoyed a Western education, were uent in Dutch, and had roots in the lower aristoc- racy but worked in nontraditional professions. When it was his turn, Enoch approached the window and, in Dutch, kindly requested a train ticket to Madiun, his hometown. e European ticket o cer, clearly annoyed, replied to Enoch in Malay and told him to wait. When he then immediately accepted a European patron at his window, Enoch stepped up to another o cer at the counter for third-class tickets, only to be denied service once more. On Enoch’s inquiry as to why he was not served at either window, the ticket o cer yelled at him—this time in Dutch—and told him unmistakably to either shut up or su er the consequences. Enoch refused to back down, which provoked the ticket o cer into bellowing: “You are a native, and thus need to buy your ticket at the window for natives.” Instead, the proud Enoch demanded to speak to the sta- tion chief. When the chief arrived, he was forced to acknowledge Enoch’s right to purchase his ticket at any window he pleased—a right that was previously limited to Europeans. On the train to Madiun, Enoch described the episode in a letter to Advisor for Native A airs G.
    [Show full text]