DOCSLIB.ORG

The Culture of Postharvest Rice Plant Utilization In

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Culture of Postharvest Rice Plant Utilization In The Bulletin of JSSD Vol.x No.x pp.x-x (20xx) Original papers Received April 16, 2016; Accepted September 20, 2016 postharvest rice plant, is the most useful because of its part from the local variety, which has better structure quality Original articles structure and height. Tying (24 artefacts), bundling (24 through laboratory tests and taller dimension compared to the artefacts) and stacking (22 artefacts) are the most utilized present superior variety, the majority of which was planted by production processes (Figure 7, diagram B). Utility items were the community after the Green Revolution. In terms of the THE CULTURE OF POSTHARVEST RICE PLANT made through 1 production process such as mat base by production process and utilization phase, there are several UTILIZATION IN JAVANESE COMMUNITY stacking damen with unidirectional pattern, through 2 notable values: community relationships, individual, and production processes such as jerambah (traditional floor) by mythological values. RITUAL PROCESSION cutting and mixing damen with clay, and through 3 production In future, not only in the Javanese community, but also in Rice Postharvest Utilization Culture in Indonesia (2) processes such as welit (thatched roof) by bundling, tying and all of Indonesia, there are several ethnicities that traditionally stacking damen into roof truss. have a close relationship with rice farming activities, such as From the quantity of production process in completing Sundanese and Balinese. This fact could potentially open Pandu PURWANDARU*, Dudy WIYANCOKO**, Akira UEDA* utility artefacts, the greatest utilization (with 17 artefacts) was research related to postharvest rice plant utilization culture in * Chiba University Yayoi-cho 1-33, Inage-ku, Chiba 263-8522, Japan completed through two production processes. Continue with other ethnicities in an effort to reveal the cultural diversity of * * Bandung Institute of Technology, Ganesha 10, Bandung City, West Java 40132, Indonesia 13 artefacts with three production processes and 11 artefacts postharvest rice plant utilization in Indonesia. with one production process (Figure 7, diagram C). This quantity shows that most utility items created from damen 12. References Abstract: The Javanese, as the most populous ethnic group in Indonesia, have their own religion. This require a relatively long time for production. They also require 1. Tartono S. Pitutur Adi Luhur. Yayasan Pustaka religion is influenced by Hindu, Buddhist, and Java animist traditions. These beliefs are practiced by specific craftsmanship skills for several items such as thatched Nusatama, 2009. Javanese in a more syncretic way with Islam and Christianity, the major religions practiced in Indonesia. roofs, brooms and wayang damen. The production 2. Koentjaraningrat. Kebudayaan Jawa. Balai Pustaka, Javanese also perform traditional rituals related to Javanese culture in addition to their worship according characteristics above mentioned arguably show that Javanese 1994. to the main religion. In such rituals, offerings are the main component in their effort to establish were utilizing rice postharvest materials, especially damen and 3. Raffles T.S. The History of Java. Narasi, 2008. “communication” with gods. The Javanese are primarily rice farmers and utilize postharvest rice plant merang, to create objects with specific thickness 4. Silitonga T.S. Pengelolaan dan Pemanfaatan Plasma parts as the artefacts and materials as offering elements in several rituals. These utilizations commonly characteristics such as brooms, mat cushions, thatched roofs, Nutfah Padi di Indonesia. Buletin Plasma Nutfah Vol.10 represent their prayer to the gods as related to prosperity of rice and basic needs and the hope of fertility, scarecrow and shadow puppet displays. These characteristics No.2, 2004. protection, beauty, generosity, and purity. In addition to serving as a symbol for the suppliant’s desires, differentiate them from the design output of artefacts made 5. Hadiwijono H. Religi Suku Murba di Indonesia. PT the Javanese also utilize postharvest rice plant part artefacts as representations of gods and as reminders of from damen and merang with other natural resources such as BPK Gunung Mulia, 2006. life values. bamboo or pandan leaves, as the latter commonly produced 6. Gany A. Irrigation Tunelling in Ancient Indonesia. The Keywords: Postharvest rice plant, Rituals, Utilization, Javanese flat surface crafts such as traditional wall, mat and basket. Indonesian National Committee of ICID, 2012. 7. Nas P.J. Masa Lalu dan Masa Kini: Arsitektur di 11. Conclusion Indonesia. Gramedia Pustaka Utama, 2009. Based on the findings of Javanese cultural utilization of the 8. Lang A. The Making of Religion. London, Longmans, 1. Introduction offering, in the Prambanan temple of Klaten Central Java postharvest rice plant, there are several conclusions that can be Green & Company, 1898. Rice has become a benchmark for the tranquillity of life (built in the 9th century) [2]. Another example appears in the drawn. Firstly, the Javanese is a farming community whose 9. Kruyt A.C. Het Animisme in den Indichen Archipel. in Javanese society, which is an ethnicity in the central and Kakawin Ramayana (written in approximately 870 AD), daily activities were focused mainly on rice fields. The S-Gravenhage, M. Nijhoff, 1906. eastern part of Indonesia’s Java island (Figure 1). If the which is a rendering of Javanese ancient poetry. In the postharvest rice plant, an abundant material in the community, 10. Based on oral interviews with researchers of Javanese have enough rice stocks to meet their basic needs, rendering are written the words, “kumba kuçāgra wretti was used to support the community’s daily needs. Besides rice Borobudur Temple Conservation Hall, August 2015. they have reached what the Javanese call “tentrem uripe”, or a wētih”. This translates to mean that unhulled rice fried plant as the available materials, the belief in Dewi Sri as the 11. Based on oral interviews with researchers at Institute peaceful life. In an effort to reach and sustain this level, the without oil was used for “sajiniń yajña ta humaḍań”, or goddess of rice also became the motivation for the Javanese for Agricultural Technology, Yogyakarta, August 2015. Javanese perform rituals with postharvest rice plant parts. offerings for salvation. community in optimally utilizing postharvest materials in their 12. Based on oral interviews with tetua desa and elder Information from historical sources such as old In terms of mythological beliefs, the Javanese who live daily life. Secondly, as utility items, the materials from peoples in Klaten area, September 2015. inscriptions, ancient poetry, and physical evidence in old in agricultural areas have a close relationship with Dewi Sri, postharvest rice plant parts were used to created artefacts 13. Based on oral interviews with head of Javanese temples relates to the origin of postharvest rice utilization for the goddess of rice, as rice relates to their basic needs. This is mainly for activities related to rice field and the home. From Agricultural Museum, August 2015. rituals in Javanese society. A Barahasrama inscription from evident in several rice field and house rituals used to maintain production processes, it could be concluded that Javanese 14. Based on oral interviews with farmers in Klaten area, the 9th century AD includes the words Vras caturvvarņna or a relationship with her. Through ritual processions, the mostly utilized damen from postharvest rice plant materials September 2015. beras (rice). The words are written in 4 colours used by the Javanese try to sustain their life by using postharvest rice for their utility purposes. They also produced these materials 15. Strauss C.L. The Savage Mind. George Weidenfeld Javanese as a part of rituals [1]. The term beras, in a plant materials as a media of communication and negotiation mainly through the process of tying, bundling or stacking the and Nicolson Ltd., 1966. combination of red and white colours, was also recently found with mythical elements. This research aims to analyse the materials to create cover, display, cushion, brush, measuring by local people inside an old peripih (Figure 1), or place for utilization of ritual aspects through technical and and burning tools. This process was supported by the damen 10 THE SCIENCE OF DESIGN BULLETIN OF JSSD Vol. xx No. x 20xx Copyright © 2016 日本デザイン学会 All Rights Reserved. THE SCIENCE OF DESIGN B U L L E T I N O F JSSD Vol. 63 No. 4 2016 69 THE SCIENCE OF DESIGN BULLETIN OF JSSD Vol. xx No. x 20xx 1 existence of deities as rulers above mankind as influenced by Hinduism helped to form Java religion, which now involves belief in negotiating with gods through rituals [3]. There are various kinds of equipment, called uborampe, used to implement and support rituals. These uborampe are gathered for sesajen, or offerings, to communicate and negotiate with gods. Based on the production process, sesajen are divided into two kinds: guru bakal, which are offerings without the cooking process, and guru dadi, which are offerings with the cooking process. For postharvest production processes, guru bakal is the method used in producing utility items which were described in an earlier paper. The guru dadi process consists of dikukus (steaming) and direbus (boiling) for bekatul (rice bran). The Javanese decide the ritual date by using their traditional calendar, which combines Hindu, Islam, and a few Figure 1. Location of Javanese community and red white rice
Load more

Recommended publications
  • Dewi Sri" Dalam Masyarakat Jawa Trisna Kumala Satya Dewi, Author Deskripsi Lengkap: ------Abstrak
    Universitas Indonesia Library >> UI - Disertasi (Open) Transformasi mitos "Dewi Sri" dalam masyarakat Jawa Trisna Kumala Satya Dewi, author Deskripsi Lengkap: http://lib.ui.ac.id/detail?id=20426595&lokasi=lokal ------------------------------------------------------------------------------------------ Abstrak <b>ABSTRAK</b><br> Penelitian ini berjudul, ?Transformasi Mitos Dewi Sri dalam Masyarakat Jawa". Perumusan masalah penelitian ini, yaitu (1) Bagaimanakah transformasi mitos Dewi Sri dalam sastra?, (2) Bagaimanakah persebaran mitos Dewi Sri dalam masyarakat Jawa? dan (3) Bagaimanakah iimgsi mitos Dewi Sri dalam masyarakat Jawa? Tujuan penelitian ini, yaitu (1) Mengungkapkan transformasi mitos Dewi Sri dalam sastra, (2) Mengungkapkan persebaran mitos Dewi Sri dalam masyarakat Jawa, dan (3) Mengungkapkan fungsi mitos Dewi Sri dalam masyarakat Jawa. Teori yang digunakan dalam penelitian ini, yaitu teori sastra lisan, teori filologi dan transformasi teks. Metode penelitian dalam penelitian ini meliputi beberapa bagian, yaitu (I) Iokasi dan sasaran penelitian, (2) pengumpulan data, dan (3) dokumentasi, yaitu pengumpulan, penggolongan dan penganalisisan. Di samping itu, penelitian ini juga menggunakan pendekatan etnografi. Dalam rangka analisis transformasi teks Dewi Sri digunakan prinsip intertekstualitas dan hipoglam (Riffaterre, 1978) dan Kristeva (Culler, 1977). Penelitian ini menghasilkan hal-hal sebagai berikut. Dalam masyarakat Jawa mitos Dewi Sri bertransformasi dalam wayang purwa lakon Sri Sadana dan Sri Mulih yang dipagelarkan dalam upacara bersih desa. Masyarakat Jawa sering menyebut lakon Sri Sadana dengan Mikukuhan (Mikukuhan Dewi Sri) dan lakon Sri Mulih disebut juga Sri Boyong atau Sri Mantuk Berdasarkan analisis hubungan intertekstualitas maka dapat diketahui bahwa lakon Sri Sadana sebagai teks transformasi secara signifikan teksnya menunjukkan kemiripan dengan hipogram 3 dan 4 yaitu Sera! Manfkmaya (Priyohutomo, 1952) dan Serat Manikmaya (B.97).
    [Show full text]
  • A Socio-Cultural Analysis on the Role of Sunan Ambu, Dewi Sri and Rongeng) Endang Caturwati*
    Saudi Journal of Humanities and Social Sciences Abbreviated Key Title: Saudi J Humanities Soc Sci ISSN 2415-6256 (Print) | ISSN 2415-6248 (Online) Scholars Middle East Publishers, Dubai, United Arab Emirates Journal homepage: http://scholarsmepub.com/sjhss/ Original Research Article The Profile of Indung in Sundanese Society (A Socio-Cultural Analysis on the Role of Sunan Ambu, Dewi Sri and Rongeng) Endang Caturwati* Institute of Indonesian Art and Culture, Bandung Indonesia DOI:10.21276/sjhss.2019.4.7.12 | Received: 20.07.2019 | Accepted: 27.07.2019 | Published: 30.07.2019 *Corresponding author: Endang Caturwati Abstract The research discusses the profile of Indung in Sundanese society, namely Sunan Ambu, Dewi Sri, and Ronggeng. It is conducted as an effort to unravel the existence of woman as indung or mother that has been influencing many aspects of life of Sundanese society. All those three actors have very dominant role both in social and internal aspect. The figure purpose of the research is to identify the process of value change in a series of time, particularly the change in their function caused by the particular circumstances during the past colonial era. The research employs descriptive-analytical methodology with qualitative approach, and focuses its analysis on process, event and authenticity. The findings of the research suggests that either the of Sunan Ambu, Dewi Sri or Ronggeng, have a multi-dimensional character: namely (1) as a woman who is responsible for human kind‟s life sustainability, (2) as a mother or indung, (3) as a protector and life-giver, the character of which are deeply embedded in those three figures.
    [Show full text]
  • The Sinophone Roots of Javanese Nini Towong
    Margaret Chan Singapore Management University The Sinophone Roots of Javanese Nini Towong This article proposes that Nini Towong, a Javanese game involving a pos- sessed doll, is an involution of fifth-century Chinese spirit-basket divination. The investigation is less concerned with originist theories than it is a discus- sion of the Chinese in Indonesia. The Chinese have been in Southeast Asia from at least as early as the Ming era, yet Chinese contributions to Indonesian culture is an understudied area. The problem begins with the asymmetrical privileging of Indic over Sinic influences in early European scholarship, a sit- uation which in turn reveals the prejudices that the Europeans brought to bear in their dealings with the Chinese of Southeast Asia in the seventeenth to nineteenth century. Europeans introduced the Chinese-Jew analogy to the region. Their disdain contributed to indigenous hostility toward the Chinese. Racialism is a sensitive topic but a reminder of past injustices provides a timely warning in this moment of tense world geopolitics. keywords: Nini Towong—jelangkung—spirit-basket divination— Sinophone—Sinophobia Asian Ethnology Volume 76, Number 1 • 2017, 95–115 © Nanzan University Anthropological Institute ini Towong is a Javanese rain ritual that involves a female effigy made with Na coconut-shell ladle head mounted upon a basket body.* The soul of a dead person possesses the doll when it self-animates to answer questions put to it by rapping, nodding, and pointing. There is a second Indonesian spirit-basket game, jelangkung, from the Chinese cai lan gong (菜篮公), meaning “vegetable basket deity.” Two people hold onto a basket which moves to write using a pen stuck into its reeds.
    [Show full text]
  • Mengenal Sunda Wiwitan Dan Agama Sunda Yang Lain
    LAMPIRAN Mengenal Sunda Wiwitan dan Agama Sunda yang Lain Anak-anak Baduy dalam turut hadir dalam acara Seba Baduy di Pendopo Rangkasbitung. tirto.id/Arimacs Wilander Oleh: Irfan Teguh - 24 Agustus 2017 Dibaca Normal 5 menit Terdapat klaim Sunda adalah Islam, tapi mengapa kepercayaan lama bertahan di beberapa wilayah Sunda? tirto.id - “Islam itu Sunda, Sunda itu Islam”. Jargon ini dicetuskan H. Endang Saifuddin Anshari, putra Isa Anshari (tokoh penting Masyumi). Kenapa jargon tersebut bisa muncul? Jakob Sumardjo dalam Paradoks Cerita-cerita Si Kabayan (2014) menerangkan hal itu dilandasi karakter masyarakat Sunda yang berbasis huma atau ladang. Dibanding kerajaan-kerajaan Jawa berbasis masyarakat sawah yang menetap, kebudayaan istana di kerajaan-kerajaan Sunda hanya berkembang di lingkungan terbatas masyarakat negara. Masyarakat negara adalah masyarakat Sunda di wilayah yang benar-benar dikuasai kerajaan secara langsung. Di luar wilayah kekuasaan kerajaan, masih terdapat kampung-kampung Sunda yang berpindah-pindah akibat hidup dari berladang. Hidup yang berpindah-pindah membuat ikatan istana dan rakyat di luar wilayah kekuasaan sangat longgar. Ini membuat ulama leluasa keluar-masuk kampung-kampung Sunda. Tidak mengherankan bila kenangan terhadap zaman kebudayaan Hindu amat tipis bagi kalangan masyarakat Sunda. Hal ini tercermin dalam mitos-mitos rakyat terhadap penyebar Islam seperti Kian Santang. “Mereka percaya bahwa agama Islam itu sudah sejak awal ada di Sunda. Sunda itu Islam,” tulis Sumardjo. Kanékés dan Ajaran Sunda Wiwitan Jika menilik agama mayoritas etnis Sunda hari ini, paparan Jakob Sumardjo tersebut bisa jadi benar. Namun kenyataannya, beberapa daerah di Jawa Barat dengan mayoritas etnis Sunda sampai sekarang masih ada sistem kepercayaan lain di luar Islam atau agama-agama lain yang diakui pemerintah.
    [Show full text]
  • Designing Digital E-Book (App) for the Familiarization of Nine Consumptive Plants for Preschool Children Through the Story of Sri Pohaci, a Sundanese Goddess of Rice
    Designing Digital E-book (app) for The Familiarization of Nine Consumptive Plants for Preschool Children through The Story of Sri Pohaci, a Sundanese Goddess of Rice Author Citra M. Remi [email protected] Game Design and Digital Media, Bandung Institute of Technology, Indonesia Riama Maslan Sihombing [email protected] Visual Communication Design, Faculty of Art and Design, Bandung Institute of Technology, Indonesia ABSTRACT The myth of Sundanese goddess of rice, Sri Pohaci is modified to fit the current context, without changing the basic structure of the story. As the story told, Sri Pohaci incarnated into nine plants. These plants are modified to nine consumptive plants, to support diversification of food consumption through the story of Sri Pohaci, intended for pre-school children. To preserve classic literature, Sri Pohaci tales need to be modified and packaged in a variety of media. The pre-design phase for this research applies qualitative methodology based on action research. The e-book application (app) design utilizes digital storytelling method, combined with touch-screen technology to enable interactive animated features. The concept of storytelling through narration, visual, audio and interactivity can increase the sensation of two-way interaction to encourage children’s comprehension and enjoyment of storybook. Keywords: Sri Pohaci, myth, nine consumptive plants, e-book app 1. INTRODUCTION “Finish your rice, dear. Or the rice will cry”. That is one of popular phrases among parents to persuade their children to finish their meal. These phrases are derived from local myths in agricultural community. The myth of Dewi Sri, Goddess of Paddy is told orally, generation to generation in these communities, spread across several regions in Indonesia.
    [Show full text]
  • Download Article
    Advances in Social Science, Education and Humanities Research (ASSEHR), volume 258 2nd International Conference on Research of Educational Administration and Management (ICREAM 2018) Documentation and Transliteration of Ancient Sundanese Manuscript in the Jatigede Dam Area of Sumedang Regency (A philological and ethnopedagogical study) Dingding Haerudin, Dedi Koswara Department of Sundanese Language Education Faculty of Languages and Literature Universitas Pendidikan Indonesia Bandung, Indonesia [email protected], [email protected] Abstract—This research article repors the study results of I. INTRODUCTION Sundanese ancient manuscript in the Jatigede Dam Area of This research was triggered by concerns about the fate of Sumedang Regency. It describes the results of transliteration and formulation of formal and narrative structures of the manuscript ancient Sundanese manuscripts. The manuscripts increasingly wawacan genre. The first year object is Wawacan Sulanjana tend to be ignored so that their existence may be worsen and manuscript transliteration, from Pegon-Arabic into Latin neglected. The contents of ancient Sundanese manuscripts alphabet. This research employed descriptive method. It contain the local wisdom values that are identity of Sundanese describes the physical characteristics, the wawacan content, and people. They are very valuable for Sundanese people of today the results of transliteration. The data was collected by library and future. research and field study. The data sources are catalogs of As an ethnic community, Sundanese people also have a Sundanese manuscripts in various libraries, museums, long record of the life of society, social culture, government, universities, and communities. The research concludes that the formal structure was built in 289 stanzas of Pupuh (a kind of and so on.
    [Show full text]
  • The Folklore About Food Sustainability According Javanese Culture
    Journal of Education and Social Sciences, Vol. 3, (Feb.) ISSN 2289-9855 2016 THE FOLKLORE ABOUT FOOD SUSTAINABILITY ACCORDING JAVANESE CULTURE Bani Sudardi Cultural Studies Department, Post Graduted Program Sebelas Maret University Jl. Ir. Sutami 36 A Surakarta [email protected] Murtini Indonesian Literature Department, Faculty of Culture Sciences Sebelas Maret University Jl. Ir. Sutami 36 A Surakarta [email protected] Hesti Widyastuti Indonesian Literature Department, Faculty of Culture Sciences Sebelas Maret University Jl. Ir. Sutami 36 A Surakarta [email protected] ABSTRACT Folklore reflected the development of human mind. There are many local wisdom appeared in the folklore. Javanese has living for thousands years in the island and fit to the change of life. Food is the vital thing in the human life and it has found in the food sustainability according Javanese folklore. My research location is in area around Surakarta kingdom. It called in Javanese word “cedhak ratu adoh watu” (near the king and far from stones) and as the best place to live. People believe it is as the peaceful place due to the near of the king.The research found that the folklore about the origin of the food in Javanese tradition is not so far from Hinduism influent. The emergence of food associated with the story of Dewi Sri is the origin of all kinds of foods that are considered good in Java. The story is about Dewi Sri who has falling love to her brother namely Sadana. It will be incest married so their parent driven them from the house. Dewi Sri destroyed her body and incarnated to be rice.
    [Show full text]
  • (Bidadari) in Indonesian Folklore: a Feminist Literary Critical Perspective
    Advances in Social Science, Education and Humanities Research, volume 401 International Conference on Educational Research and Innovation (ICERI 2019) Female Deities (Bidadari) in Indonesian Folklore: A Feminist Literary Critical Perspective Wiyatmi Else Liliani Esti Swatikasari Indonesian Literature Study Indonesian Literature Study Indonesian Language and Program, Program, Literature Education Study Faculty of Languages and Art Faculty of Languages and Art Program Universitas Negeri Yogyakarta Universitas Negeri Yogyakarta Faculty of Languages and Art Yogyakarta, Indonesia Yogyakarta, Indonesia Universitas Negeri Yogyakarta [email protected] [email protected] Yogyakarta, Indonesia [email protected] Abstract—This study tries to examine the existence more knowledgeable than humans [1]. In contrast to of female deity figures (bidadari) found in a number of humans who live on earth, bidadari lived in heaven folklores in Indonesia using the perspective of feminist (palace of the sky), with the gods. Previous research literary criticism. Folklore which is the source of data is conducted by Atisah [2] suggested that in a (1) Dewi Sri, (2) Dewi Nawang Wulan, and (3) Dewi preliminary study conducted by the Language Board Candika. The results showed that the female deity figures in Indonesian folklore are in accordance with the team in 2003 there were about 26 stories of bidadari collective view of the past people with Hindu from various ethnic groups in Indonesia, namely (1) backgrounds who believed that there were other “Malem Dewa”, Folk Story from Aceh, Gayo, (2) creatures besides humans who lived on earth, namely “Putri Bensu”, Folk Story from Aceh, Gayo,(3) the spirits and the gods who came from heaven (sky “Tupai Malimdewa”, Folk Story from Aceh Selatan, palace) who had a relationship with human on earth.
    [Show full text]
  • 221 Upacara Hajat Bumi Dalam Tradisi Ngamumule Pare Pada Masyarakat
    UPACARA HAJAT BUMI DALAM TRADISI NGAMUMULE PARE PADA MASYARAKAT BANTEN SELATAN (Studi di Kecamatan Sobang dan Panimbang) Oleh: Eva Syarifah Wardah Abstrak Tradisi ngamumule pare pada aktifitas pertanian di Kecamatan Sobang dan Panimbang merupakan salah satu kearifan lokal yang memiliki manfaat secara ekonomi, sosial serta pelestarian lingkungan maka keberadaannya dapat berkelanjutan hingga saat ini. Manfaat ekonomi dapat diperoleh secara langsung dan tidak langsung, begitupun dengan manfaat sosial yakni kepatuhan pada tradisi, bertanggungjawab, kebersamaan, saling berbagi dan jujur. Keselarasan manusia dengan alamnya didasarkan pada pengalaman masa lalu membuat manusia menyadari dan perlu menjaga keselarasan dengan alam. Keberadaan kearifan lokal yang berupa kearifan terhadap lingkungan tentunya tidak dapat dipisahkan dari kondisi ekonomi, sosial dan lingkungan alam sekitarnya. Kebiasaan tersebut berkembang menjadi tradisi yang dipegang sebagai pedoman untuk bertingkah laku positif terhadap alam. Kearifan lokal dibangun dari persepsi masyarakat akan kehidupan di masa lalu yang selaras dengan alam kemudian tertuang di dalam tingkah laku, pola hidup dan kebiasaan sehari- hari serta mendatangkan manfaat ekonomi, sosial dan lingkungan membentuk ikatan yang kuat antara masyarakat dengan kearifan lokal yang dianut. Masyarakat agraris yang memiliki suatu kepercayaan terhadap mitos yang diwujudkan dalam sebuah tradisi menghormti dan memulyalan Dewi Sri Pohaci. Upacara ritual Ngamumule Pare untuk menghormati Nyi Sri Pohaci tersebut dilaksanakan
    [Show full text]
  • Education As Cultural Strategy: Character Educational in Dewi Sri's
    Education as Cultural Strategy: Character Educational in Dewi Sri’s Folklore* Haryo Kunto Wibisono, S.AP, Linda Novi Trianita, Sri Widagdo, P.A, S.AP* Faculty of Administrative Science, Brawijaya University Malang, Indonesia, 2011 Discourse of education equals with concept of transfer knowledge, culture negotiate, dialectic of value and idea or relationship between educator-learner. Even so,variabel of character and human knowledge can’t be separated from education concept as process of human building who begins to see, know, understand, and believing. In this aspect, culture plays an important role to building construction of think, act, and speak. Later, thought developing from myth, mythological, and functional period to achieve their cultural strategic. Meanwhile, folklore working area to build mythology idea upon the fact which is represented by local-knowledge production/indigenous knowledge. Dewi Sri’s Folklore is based on the context of agricultural society and culture chart that surrounding whole character and attitude of society. The story tells about concept of Dewi Sri as symbol of fertility and food security guards through symbolism of ritual and tradition. It symbolises the beginning of thought about the progress of agriculture which is characterised by life-cycle or fertility. The story says that everyone has a responsibility to protecting the staple food, humans have an obligation to maintain mankind welfare. In addition, Dewi Sri’s Folklore with many variations is also expressed in agrarian society such as ritual, spells for cycle rice planting, character and manners educate to children, these all interrelated promoted by ancestor belief from generation to generation, especially Javanese people.
    [Show full text]
  • Promovenda Aan Hasanah NIM 1402534 PROGRAM STUDI
    ALIH WAHANA MITOS DEWI POHACI DAN PEMANFAATANNYA SEBAGAI BAHAN LITERASI BUDAYA DI SEKOLAH MENENGAH KEJURUAN DISERTASI diajukan untuk memenuhi sebagian dari syarat untuk memperoleh gelar Doktor Pendidikan Bahasa Indonesia Promovenda Aan Hasanah NIM 1402534 PROGRAM STUDI PENDIDIKAN BAHASA INDONESIA SEKOLAH PASCASARJANA UNIVERSITAS PENDIDIKAN INDONESIA BANDUNG 2021 Aan Hasanah, 2021 ALIH WAHANA MITOS DEWI POHACI DAN PEMANFAATANNYA SEBAGAI BAHAN LITERASI BUDAYA DI SEKOLAH MENENGAH KEJURUAN Universitas Pendidikan Indonesia repository.upi.edu perpustakaan.upi.edu AAN HASANAH ALIH WAHANA MITOS DEWI POHACI DAN PEMANFAATANNYA SEBAGAI BAHAN LITERASI BUDAYA DI SEKOLAH MENENGAH KEJURUAN disetujui dan disahkan oleh panitia disertasi Promotor, Prof. Dr. Syihabuddin, M.Pd. NIP 196001201987031001 Kopromotor, Anggota Dr. Sumiyadi, M.Hum. Dr. Vismaia S. Damaianti, M.Pd. NIP 196603201991031004 NIP 196704151992032001 Penguji, Penguji, Prof. Dr. Dadang Sunendar, M.Hum. Dr. Ade Makmur Kartawinata, M.Phil. NIP 196310241988031003 NIDN 0004125502 Ketua Prodi, Dr. Andoyo Sastromiharjo, M.Pd. NIP 196109101986031004 Aan Hasanah, 2021 ALIH WAHANA MITOS DEWI POHACI DAN PEMANFAATANNYA SEBAGAI BAHAN LITERASI BUDAYA DI SEKOLAH MENENGAH KEJURUAN Universitas Pendidikan Indonesia repository.upi.edu perpustakaan.upi.edu ABSTRAK Hasanah, Aan. (2021). Alih Wahana Mitos Dewi Pohaci dan Pemanfaatannya sebagai Bahan Literasi Budaya di Sekolah Menengah Kejuruan. Cerita asal-usul tanaman padi merupakan sebuah cerita yang tergolong pada kelompok mitologi. Mitologi padi merupakan salah satu tradisi lisan yang memiliki fungsi yaitu fungsi alat pengesahan kebudayaan terutama budaya bertani. Fungsi itu hadir melalui cerita prosa naratif seperti mitos Dewi Pohaci (MDP). Dalam masyarakat tradisional, mitos memainkan peran sebagai pedoman tingkah laku. MDP mengalami berbagai alih wahana, salah satunya dalam bentuk wawacan Sulanjana Sulanjani (WSS). WSS adalah wawacan yang mengandung kearifan lokal serta memuat tradisi memuliakan tanaman padi pada masyarakat Sunda.
    [Show full text]
  • Ensi Lopedi Sastra Sunda
    03 TIDAI( DIPERDAGANGKAN UNTIJK UMUM ENSI LOPEDI SASTRA SUNDA Yus Rusyana Iskandarwassid Wahyu Wibisana HSA Pusat Pembinaan dan Pengembangan Bahasa Departemen Pendidikan dan Kebudayaan Jakarta 1997 ISBN 979 459 784 8 Penyunting Naskah Drs. S.R.H. Sitanggang, M.A. Pewajah Kulit Agnes Santi Hak Cipta Dilindungi Undang-Undang. Sebagian atau seluruh isi buku mi dilarang diperbanyak dalam bentuk apa pun tanpa izin dari penerbit, kecuali dalam hal pengutipan untuk kepertuan penulisan antikel atau karangan ilmiah. Proyek Pembrnaan Bahasa dan Sastra Indonesia dan Daerah Pusat Drs. S.R.H. Sitanggang, M.A. (Pemunpin) Drs. Djamari (Sekretaris), Sartiman (Bendaharawan) Drs. Teguh Dewabrata, Drs. Sukasdi, Dede Supriadi, Tukiyar, Hartatik, dan Samijati (Stat) Katalog Dalam Terbitan (KDT) 499.232 03 ENS Ensikiopedi # ju e Ensikiopedi sastra Sunda/o!eh Yus Rusyana. Iskandar Wassid, dan Wahyu Wibisana. --Jakarta: Pusat Pembinaan dan Pengembangan Bahasa, 1997. vi, 260 him.; 21 cm ISBN 979 459 784 8 1. Kesusastraan Sunda-Ensikiopedi r A &1" X 03 Tgt. Pais KATA PENGANTAR KEPALA PUSAT PEMBINAAN DAN PENGEMBANGAN BAHASA Masalah bahasa dan sastra di Indonesia berkenaan dengan tiga masalah pokok, yaitu masalah bahasa nasional, bahasa daerah, dan bahasa asing. Ketiga masalah pokok itu perlu digarap dengan sungguh- sungguh dan berencana dalani rangka pembinaan dan pengembangan bahasa. Sehubungan dengan bahasa nasional, pembinaan bahasa ditujukan pada peningkatan mutu pemakaian bahasa Indonesia dengan baik, sedangkan pengembangan bahasa pada pemenuhan fungsi bahasa Indonesia sebagai sarana komunikasi nasional dan sebagai wahana pengungkap berbagai aspek kehidupan, sesuai dengan perkembangan zarnan. Upaya pencapaian tujuan itu, antara lain, dilakukan melalui penelitian bahasa dan sastra dalam berbagai aspek, baik aspek bahasa Indonesia, bahasa daerah maupun bahasa asing.
    [Show full text]