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RESEARCH ARTICLE ISSN: 2715-0917

I-Pop: International Journal of Self-Styling, Popular Culture, and the Indonesian Popular Culture and Communication Construction of Global-Local Identity

among Japanese Food Lovers in

Purwokerto

Vol. 1(1) pp. 21-40, (2020) DOI: 10.36782/i-pop.v1i1.33 Yusida Lusiana1*, P. M. Laksono2, and Tatang Hariri3 .

ABSTRACT People are currently faced with the kaleidoscopic flux of dishes, that almost everyone encounters various foods from around the world, one of which is Japanese Food. The presence of Japanese food in Purwokerto City, Central Java is the consequence of the global power with its capability to produce thoughts and ideas, real or illusory, related to their products and all of which influence local values and cultures. This research studies the impacts of globalization as reflected in the formation of identity and lifestyle in connection with Japanese food consumption. The research’s objective is to study some powers the decision to consume Japanese food is based on from the perspective of popular culture’s influence. The research result shows that according to the participants, media and popular culture products contribute to the formation of layered identities. The globalization of Japanese food consumption culture does not produce cultural homogenization process, as one of many powers in the participants’ life, and media has encouraged heterogenization. Through concept and practice of appropriation processes, Japanese food consumption has become part to communicate their cultural identity. The presence of Japanese food is one factor of the emergence of a new lifestyle, namely “Japanese lifestyling”, which is one lifestyle practiced by some people of Purwokerto which serves to enrich its consumers’ identity to be individuals who attempt to embrace the world through eating experience.

Keywords Appropriation, cultural homogenization, cultural heterogenization, Japanese lifestyling, food culture

To cite this article (7th APA style): Lusiana, Y., Laksono, P. M., and Hariri, T. (2020). Self-Styling, Popular Culture, and the Construction of Global- Local Identity among Japanese Food Lovers in Purwokerto. I-Pop: International Journal of Indonesian Popular Culture and Communication, 1(1), 21-40. http://doi.org/10.36782/i-pop.v1i1.33

INTRODUCTION not only present in Indonesia in the form of food One of the impacts of globalization is that the itself, but also through magazines, newspapers, society is taken as the subject of an unprecedented process of change. The global 1East Asian Language and Literature Departement, power generates thoughts, ideas and notions Faculty of Humanities, Jenderal Soedirman University, Purwokerto, Central Java, Indonesia related to their products and influences local 2School of Media and Cultural Studies, Universitas values and cultures, one of which is Japanese Gadjah Mada, Indonesia 3 food. Japanese food is not only consumed in its Japanese Department, Faculty of Cultural Science, Universitas Gadjah Mada, Indonesia country of origin, but is present and becomes a favorite outside Japan, including Indonesia. It is *Corresponding author: [email protected]

cooking books, and particularly manga, anime, how is the homogeneity or heterogeneity TV show and Japanese dramas, even long before expressed through Purwokerto society’s they are actually present at surrounding lifestyle? restaurants or shops. According to JETRO (Japan External Globalization: Global-Local Connection Trade Organization), for ASEAN territory, Giddens (1990) states that globalization will lead Indonesia is the second biggest target after to an intensification of social relation which Thailand as the target country of Japanese connects one place with another allowing a culinary development (Jetro, 2013)1. Therefore, certain implication as the result of an event Indonesia is deemed as one country which occurring in a geographically distant place. massively accepts the influence of Japanese culture, as shown with successful distribution of The intensification of worldwide social Japanese popular cultures, such as anime, manga, relations which link distant localities in music and fashion, which serve as such a way that local happenings are entrepreneurial opportunities for youths, which shaped by event occurring many miles away and vice versa....social relations has currently reached to culinary business. This within locale or place are being may be identified with the presence of Japanese ’disembedded’ and ‘…lifted out’ from food with any of its variations as we may find local contexts of interaction and from luxurious restaurants to cafés, shops and restructured across time and space.”2 stands on the roadside. Japanese food has become one outdoor culinary destination of the The existing social relation is a global Indonesians (Wicaksono, 2013; Pinilih & Shaferi, relation, such as one occurring with a local 2015). eating habit influenced by an eating habit from This research aims at investigating media’s another corner of the world. Local activities are influence on the decision to consume Japanese formed by ‘events existing tens of kilometers food by exploring how Japanese popular away’. This means that various celebrations or cultures (manga, anime, etc.) influence the sense other events occurring in a place are clearly of cultural identity and how this identity is later influenced and formed by events existing expressed through a decision to consume kilometers away. This is the effect of Japanese food. The decision to focus on the globalization with regard to time narrowing. In channels is based on the fact that Japanese addition, the concept of distance also changes. popular cultures are the media which present Robertson (1992) reveals something which may much information of the lifestyle phenomena. well explain spatial distance in globalization as This study investigates the impacts of follows: globalization as reflected in formation of identity and lifestyle with regard to Japanese food Globalization as a concept refers both to consumption by the people of Purwokerto, the compression of the world and the Central Java. intensification of consciousness of the world as a whole…both concrete global Through an ethnographic research, this interdependence and consciousness of study is based on three big questions: First, does the global whole in the twentieth Japanese food consumption influence century.”3 Purwokerto society’s ‘sense of cultural identity’? Second, does Japanese food consumption, which Furthermore, Laksono (2009, p. 9) argues is present through magazines, televisions or that in the globalization process, there are internet, lead to Purwokerto society’s cultural processes of adaptation or resistance to the homogeneity or cultural heterogeneity? Third, incoming waves, both locally and regionally.

Lusiana, Laksono & Hariri, Self-Styling, Popular Culture, and the Construction of Global-Local Identity

Therefore, every region is touched by global states that although human’s increased physical interconnection which makes local communities mobility is an important cultural aspect in the or localities in all corners of the world can no global modernity, but for most people, the longer be deemed isolated and exotic globalization aspect which is felt is not in travel, communities4. This research employs the but in the aspect of not going anywhere globalization approach as the basic framework physically or, in other words, staying at home. to get an understanding of localization process Mazzarella (2004, p. 356) states that the which will illustrate the global-local connecting concept of mediation is the main concept in process of Japanese eating culture in viewing culture in the framework of Purwokerto. The global-local relation serves as globalization phenomena. Globalization causes the reference of how interaction is performed changes to the concept of culture of which initial by local community in the process to go boundaries are clear to be something very worldwide through eating experience. This complex. The fact influences the cultures and globalization approach views how the existing identity of a group of community which are process is a non-linear, unavoidable process initially clear (differences and similarities) to be which seems to make local culture eliminated, difficult to identify. In observance of this, overlapped (Appadurai, 1996) and disconnected Mazzarella proposes the concept of mediation (Appadurai, 1990; 1996). through information technology development as embodied in the main form of mass media. Mediated Globalization Furthermore, mass media serves as the key Global-local relation serves as the reference of aspect to create significant values in a culture. how interaction is performed by local Mazzarella optimistically views the existing community in the process to go worldwide process in media’s work as the one to form through eating experience. This globalization culture itself. approach views how the existing process is a Globalization allows foods and eating non-linear, unavoidable process which seems to cultures from all corners of the world to move make local culture eliminated, overlapped (and across space and time. Therefore, it is not disconnected (Appadurai, 1990; 1996). Another surprising that we find various typical foods of interesting thing is the concept of mediated other regions in a place and that almost globalization, which is a process of going everyone throughout the world has become worldwide occurring through media and fanatic consumer of goods or foods from out of communication (Rantanen, 2005, p. 8). In other their own geographical area. Such a condition words, humans in the world connect with each may be illustrated with a term “kaleidoscopic flux other because of global current’s influence of dishes”, a condition where various foods come brought by media. from around the world (Laemmerhirt, 2010, p. The idea of the concept of mediated 232). This fact allows an individual to have an globalization refers to the fact that an individual adventure of taste, have a taste of and consume or community may remain living in a place various foods from around the world without physically, but may become the subject of or having to leave their home or domestic play an active role in the globalization process, territory. as stated by Tomlinson (1999, p. 150) that “Though increased physical mobility is an Glocalization: A Melting-Pot of the Global and important cultural aspect of global modernity as the Local a whole, it is fair to say that for most people One characteristic of globalization is open most of the time is the impact of globalization is possibilities of global and local interaction felt not in travel but in staying at home.” He (Tomlinson, 1999, p. 181). Contemporary eating

culture cannot be separated from the concept Hybridization and Appropriation Strategy of globalization. Cultural globalization has The emergence of glocalization will in turn lead created a cultural space where there are, on one to cultural complexion called by Canclini (1995) hand, cultural uniformity, homogenization and as “hybrid culture” or as cultural logics of cultural imperialism; on the other hand, there globalization as stated by Kraidy (2005) as are very complex cultural crossing, exchange “hybridity” or ‘glocal culture”, since and enriching (Piliang, 2009)5. globalization itself is a process of ‘hybridization’, The issues presented by globalization as revealed by Neverdeen Pieterse such as Americanization, new colonization and “globalization as hybridization” (Ibrahim & cultural imperialism are criticized, for example, Akhmad, 2014, p. 27). Hybridization may also be by a view which tends to see that globalization called mixing or fusion. In this case, there is also creates cultural adaptation and mixing of food material, cooking method, accommodation through a process called by serving method and how to eat a dish which Roland Robertson (1995, p. 145) as then produces new, previously unimaginable ‘glocalization’. The term is adopted from culinary culture. Hybridization process is a Japanese language, dochakuka6. In a conference creative process to combine various aspects of “Globalization and Indigeneous Culture” in 1997, a food in a creolization process. Pieterse (2004) Robertson states that glocalization ‘means states that improved quality and quantity are simultaneous emergence of universal and expected in this fusion process. The fusion takes centralized tendency”. Some state it as think place with an element which is deemed globally and act locally (Sigismondi, 2005) and excellent, which is then taken and combined globalization with local flavor (Budiharjo, 2015). with other element which is also deemed We may state that glocalization is an attempt to excellent. adapt a product or service for it to be accepted Appropriation is a process to adapt to the throughout the world, in adaptation to local taste, to adopt terms used and use the existing taste and needs. The adaptation does not surrounding materials, make them different and necessarily change the product, but a change in bias original culture. Appropriation is an act to marketing strategy may be sufficient to draw a make something foreign to be ‘its own’ new market from a new community. (Laksono, 2009, p. 19). The concept of Globalization illustrates that eating appropriation assumes that when an individual cultures are moving, taken or moved from their buys and uses an object, he will willingly or roots, from their region or place of origin and unwillingly modify it by trying to fuse it into daily distributed to other places throughout the routines. A process where an individual makes world. In its journey, when they meet and his own goods and makes them suitable for him interact with other eating cultures, they create is called ‘appropriation working method’ new hybrid culture. We here find the impact of (Carrier, 1995; Miller 1987 in Niva, 2008). cultural diffusion and corporate glocalization. In The researchers assume that one of the this case, the researchers will investigate what interesting aspects in this research is the and how global media’s exposure to the possibility to explore further the respondents’ respondents will influence their identity possible hybrid identity. The discussion will formation, particularly regarding global-local continue to explore of to what extent media has identity formation formed and conveyed encouraged creation of mixed identity. It will through consumption style. also explore the behavior of how Japanese food has been used to express hybridity.

Lusiana, Laksono & Hariri, Self-Styling, Popular Culture, and the Construction of Global-Local Identity

Food, Culinary, and Popular Culture a signifier of social status. He explains how taste Food is more than just a fuel for bodies. It is a is formed socially and serves as the site of consumption process, pleasure, morality ‘differentiator’ of individual’s social status. In and art. As Krishnendu Ray (2007, p. 57) asserts addition, the proponent of French eating culture the “very visibility of something that was ‘Brillat-Savarin’ states that we may identify a mundane, trivial, and habitual is somewhat person’s personality and a country’s culture embarrassing but the source of discomfort for from the food they consume continuously “Tell some may be the dissolution of boundary me what you eat, and I will tell you what you are.” between the life world and the art world”. In this context, eating culture actually Meanwhile, Chamberlain (2004, p. 468) concurs cannot be understood monodisciplinarily, such that food permeates relationship between as anthropology, psychology or sociology. humans, enters language and imagination worlds Reviewing food in human life actually reaches and exists around human life. Food as popular the domain of how humans construct meaning culture exists saturating human visual and personally, which is at the same time sensory modes through television, magazine, constructed by socio-cultural situations in which newspaper, specialist food blogs and recipes there is power relation. Eating culture has sharing sites (Chamberlain, 2004). become part of cultural studies. Ashley et al. Through print culture, broadcasting, (2004) then seriously studies food from the advertisement and branding, food enters perspective of cultural study. For almost a capitalism domain, as formation of wish or decade, cultural studies explore food issues in desire and distribution of certain food through relation to the history and textual analysis of cultural rules or codes of mass media. Media food media, such as recipe books, cooking culture is a cultural industry organized with program in television, emergence of celebrity mass production model and shown to mass chefs and eating out practice. audiences pursuant to certain type, rule and Here, popular culture becomes an arena code. Media culture integrates culture and of contestation where new narrations, change in technology. Media culture leads audience, identity and its practice become part of defines what is deemed good and bad, positive contemporary subject making. This is made by or negative and morel or immoral (Keller, 1995, making projection of the future, searching for p. 1). Media culture show shows which eating alternative reality and proving that various behaviors are healthy and which are unhealthy, interests, closeness and aspirations or a who may consume such food and where to collective imagination may become the consume. The presence of food in mass media background of social agent or movement. In this makes food as part of popular culture. case, imagination may be political, since it comes Popular culture may influence individual’s to form and regulate a social practice and change in taste to choose a food. Individual’s discourse (Appadurai, 1996, p. 4). acceptance of a popular culture may change the In this domain, the relation between food society’s behavioral pattern. Initially, all issues of and popular culture is built when eating activity taste are deemed individual, private, subjective is human’s very important experience which and entirely personal. Taste is a preference depends on material, physique and body. We which is based only on personal interest. are aware of how complicated the relation However, according to Bourdieu (1984), taste is between body and imagined reality, such as not something natural. In his opinion, taste is not desire, imagination, memory and dream existing a person’s ‘choice’. It is a social construction in and around body which influence individual’s which is built, particularly through education growth is. Where do the desire, imagination, and nurturing. In further process, taste serves as memory and dream come from? Parasecoli

(2008) states that imagination, image or idea will then becomes the media to construct identity be out of the body but keep shadowing our by consuming goods. thought, which is derived from exposure to Gerke (2002) states that in China and popular culture. In his opinion, popular culture Indonesia, identity and status construction contains visual element, idea, practice and shown through consumer product are discourse which influence the body, regarding unavoidable, that eventually social meaning what we eat and use through all systems which becomes inherent in goods. This leads to will ensure that we will obtain what we imagine interrelation between the expansions aspects of with all of social and political consequences consumerism to be mid-class lifestyle in (Parasecoli, 2008). Indonesia. The increase in the number of mid- Fiske (in Suwarno, 2012, p. 13) states that class society is closely related to educational popular culture is new culture and will keep system improvement, thus there is a hope for developing in line with the development of upward mobility, better income, consumption information media as the consequence of improvement and lifestyle. This may be globalization. Food as one form of popular observed from an increased number of culture which has reached many countries is ownerships of private cars, private motorcycles closely related to the globalization process. and modern housing complex. ‘Food and globalization cannot be separated’ Furthermore, Gerke (2002) also reveals said Alexander Nutzenadel and Frank Trentman that the Indonesian mid-class society is not equal (2008, p. 1). In their opinion, there is relatively to that of other countries such as Europe, high correlation between globalization process America and Asia. The characteristics and and food, where food may trigger globalization identification of the Indonesian mid-class society movement, while globalization may change cannot be grouped based on their occupation, perception of food. education and income. Gerke (2002, p. 145) Furthermore, Ibrahim (in Suwarno, 2013, states that in Indonesia there is no clear line p. 3) states that popular culture contains between mid-class and other social classes, thus elements which are not only related to art and it is difficult to identify who are in mid-class and norms, but also contains political values of how who are not when the parameters for cultural productions progress. The relation developing countries are used. The classical between popular culture and food lies on how parameters commonly used to identify mid-class popular culture may influence our decision to in America and Europe (SES=occupation, choose, buy, consume and enjoy food. In income, education) cannot be used to explain addition, the worldwide distribution of the Indonesian mid-class. Gerke concludes that communication media presents us information the Indonesian mid-class grouping cannot be of what we should eat and how we should live made with the three parameters, but with social our life, how to live a lifestyle. behavior and lifestyle. He states that the Indonesians tend to Lifestyle and Symbolic Consumption view individual’s social class through the lifestyle Review on lifestyle and consumption may, for they choose and show, although the Indonesian example, be viewed from food choice. mid-class society is economically weak. Such a Globalization and economic growth, according behavior is called by Gerke as lifestyling. to Belk (in Chua, 2002, p. 5), do not only change “Lifestyling refers to the symbolic dimension of community’s lifestyle, but also change the consumption and can be defined as the display of function of community’s consumption. standard of living that one is in fact unable to afford” Consumption becomes part of lifestyle which (Gerke, 2002, p. 137).

Lusiana, Laksono & Hariri, Self-Styling, Popular Culture, and the Construction of Global-Local Identity

It is an act made to show certain social of people outside Japan, one of which is class identity by consuming various items which Indonesia. Culinary enthusiasts in the country represent that class but without buying or are getting more familiar with yakiniku, sushi, consuming the real items. This symbolic shabu-shabu, sukiyaki, udon as well as takoyaki and consumption is also said to be virtual matcha (Halo Jepang, 2014, p. 22). As reported consumption used in place of real consumption. by tabloid Halo Jepang on December 28, 2012, This virtual consumption is called by Gerke as a although many foreign culinary foods enter substitute for real consumption, thus showing Indonesia, but the foods and drinks from this modern symbols is a substitute for buying items Land of the Rising Sun shows an increasing of that lifestyle (Gerke, 2002). Pambudy (2012) trend, as may be viewed from 19 Japanese snack calls they who make this lifestyling like to and soft drink companies’ plan to enter consume and imitate. In his research, the Indonesian market in 2013. These products may researchers will try to observe the functions of be easily obtained in supermarkets, such as miso Japanese food consumption by the Purwokerto (Japanese typical fermented soybean), shoyu society, whether to the Purwokerto society, (Japanese salty ketchup), peppermint, ice cream, Japanese food is part of real consumption and biscuit, bread, spices, Kewpie mayonnaise and also shows symbolic consumption as revealed by shitake (mushroom Gerke. Japanese food is not only popular in big cities, but also in small city, such as Purwokerto, Globalization of Japanese Food a city in Central Java. Here, we may find various Based on the investigation summarized by the types of restaurants, stalls or shops which serve research team of tirto.id, an online media or site various Japanese delicacies on the sides of main which presents news, article and infographics streets. Everything is within reach, where we do (Wibisono, 2017), the presence of Japanese not necessarily go to Japan to enjoy sushi, food in Indonesia may roughly be divided into sashimi, ramen, udon, or snacks such as four generations. The first generation, Japanese okonomiyaki and takoyaki. Japanese menu is even food was present in restaurant Kikugawa present in renowned American based fried established by Kikuchi Surutake in 1969. The chicken fast food outlets, Kentucky Fried Chicken second generation, restaurants emerging in (KFC). This new menu is named KFC bento, 1970-1980s, namely restaurant Keyaki, a warm serving of rice box with chicken strips as Japanese restaurant at Sari Pan Pacific Hotel, and its topping and sauce (there are choices of Hoka-Hoka Bento, the first fast food restaurant sauces, including Barbeque, Blackpepper and in Indonesia, established by Hendra Arifin in Oriental) and the latest one is Japanese Teriyaki 1985. The third generation, restaurant emerging sauce. in 1990-2000, such as Ajihara, located in Melawai Until now, KFC remains the only existing which is known as Little Tokyo, and Tenpura outlet of fast food fried chicken specific Hana, a Japanese restaurant in Yogyakarta. The international franchise in Purwokerto. One of fourth generation, restaurants which were the evidences of its distribution may be present in 2000 and later, such as Pepper Lunch, observed with various Japanese terms, such as Yoshinoya, Marugame Seimen, Aeon Mall (the first sushi and tempura which are used without Japanese styled shopping center in Indonesia, translation into any target language. Similarly, located in BSD City, Tangerang) and Yamazaki many Japanese words are adopted by world Baking (Japanese biggest bread company which language dictionaries. For example, in the produces Myroti). English-Japanese dictionary Shogakukan Random Japanese food is not only consumed in its House there are 950 words derived from country of origin, but is also present and favorite Japanese. By genre, the cuisine and food related

words in the dictionary are dominating constructed the meaning and interpreted it in (Kumakura, 2000). their respective way, and they eventually found a way to express it through their taste of food METHOD consumption. This research was conducted in the paradigm of The research subjects were the people of cultural and media studies, a research on the Purwokerto who consume Japanese food and people’s lives which had been influenced by Japanese restaurant owners. Meanwhile, the globalization, particularly culturally, and focuses research object was Japanese food and Japanese on how its relation with identity and lifestyle food interpretation process made by which have become the main theme of cultural Purwokerto society. The research on studies (Barker & Dariusz, 2001, p. 2). Besides consumption experience was conducted with studying the impacts of globalization on culture, three groups of the society, namely those who this research also studied the impacts of media. came to restaurant and chose to eat Japanese This approach was taken in attempt to explore food, those who came to Japanese festival and the influence of media in the form of television, Japanese food business owners or internet and magazine. During the research on entrepreneurs. cultural identity, the researchers assumed there was significant relationship between media FINDINGS AND DISCUSSION roles, particularly when culture was deemed ‘a Japanese Food in Purwokerto life order where humans build meaning through Purwokerto is the capital of Banyumas Regency, practice of symbolic representation’ Central Java, situated on the slope of Mount (Tomlinson, 1999, p. 18). Slamet and where the biggest river in Java Island, Meanwhile, Tomaselli (2005, p. 35) states Serayu, passes through. Purwokerto is a small that cultural and media studies emphasize city in the western part of Central Java, criticism and interpretation, based on which this renowned as the center of Banyumasan culture. research employed the interpretative and In the context of Javanese culture development, constructive approaches. Since this research Koentjaraningrat (1984) states that Banyumas is was related to cultural identity and its form of an integral part of Javanese culture. In regard to expression as identified through consumption typical food, Purwokerto is currently not only activity, the interpretative approach was known for its mendoan7, that its culinary employed in attempt to explore “how people delicacies get wider and richer. The presence of understand their social world and how they foreign food starts to enrich the people’s taste. express it through personal style and social The modern menus and delicacies which are ritual.” commonly only present in big cities start to be The research then explored the media’s present in this city of kripik, from restaurants consumption aspect and the respondents’ eating which serve Western styled cuisine, typical of method or lifestyle. The research would study Italia, Pizza Hut, and doughnut shop with a brand how these two things influence each other and of J-Co, XO Suki Signature to cafes which offer create meaning. The fact was based on the country specific cuisine like sushi and kimchi. assumption of cultural and media studies that The Japanese style in Purwokerto may be the fact was present, deliberately built and considered something interesting considering constructed, instead of just found (Tomaselli, that the development and distribution of 2005, p. 39). Based on the two approaches Japanese culture does not only take place in big employed, the authors hoped to explore how cities, of which connectedness with Japan is media constructed the meaning and reality for higher and more varied. Similarly, there are no the respondents, with the emphasis on how the really many Japanese people in Purwokerto, and respondents made appropriation which then

Lusiana, Laksono & Hariri, Self-Styling, Popular Culture, and the Construction of Global-Local Identity

we may even state that there is no company There were various competitions in the with Japan’s investment there, even if Japanese Japanese cultural festival, including eating sushi, industrial products may be easily found, from takoyaki and ramendoan (abbreviation of Ramen household instruments to vehicles on the road. and Mendoan) as shown by Figure 1, which was eating ramen with mendoan as one of its However, it does mean that the interest toppings. This ramendoan was served by putting of people of Purwokerto–particularly the a piece of mendoan on top of ramen. The youths—in Japanese culture non-existing at all. committee required the participants to eat This may be observed from the lively Japanese ramen using chopsticks and slurp the soup. “We festival held almost once annually and the put mendoan in order to preserve our culture, emergence of Japanese culture lover groups of which flavor is not inferior to that of foreign Harajuku Nation (Hana, established March 2008), cuisine. The ramen soup must be slurped, J-Fans (established January 1, 2010) and Pujakomu intending to introduce Japanese culture” (Mega, (Purwokerto Japanese Community, established FJU committee, interviewed on March 3, 2017 April 1, 2010 on Facebook and June, 2012 on in Purwokerto). Twitter @pujakomu). There is Oramen, a restaurant which The Japanese cultural communities carries the theme ‘Japanese ramen shop with regularly hold Japanese events, one of which is J- Banyumasan flavor’, always full of visitors, most Fest which was held on May 2017. Based on the of them are of Junior and Senior High School data obtained from akihabaranation.com8, in students. The restaurant, open December 12, Purwokerto and its surrounding there are about 2012, names itself ‘Oramen’ so it is easy to 11 (eleven) Japanese culture lover communities. remember. The word ‘ora’ in Banyumas Their existence is supported with the language means ‘not’ or ‘no’, thus Oramen means establishment of Japanese Literature Study it is not original Japanese ramen noodle, but Program in Jenderal Soedirman University, Banyumasan ramen noodle instead. This Oramen which presents Japanese performance or event shop serves the main menu Ramen with some under Festifal Jepang Unsoed (FJU), held at least variations such as Seafood Ramen (Masamune), once annually since 2011 in Purwokerto. Sausage Ramen (Ieyasu Tokugawa), Beef Ramen (Oda Nobunaga) and Chicken Ramen (Sanada Yukimura). The Japanese nuance is not only inherent in food menu, but also in the interior design. Japanese restaurant, including in restaurant specialization category, has tone and decoration in adaptation to the typicality of food served (Marsum, 2005, p. 11). The concept carried by Japanese restaurant is Japanese culture, which may be observed through its interior ornaments with bamboo, cherry blossoms and kawai nuances. Figure 1. Ramendoan (source: instagram hijasu The cooking process is also not different unsoed) from that of Japanese culture, for example with kitchen at the front. In addition, the waiter/ waitress and the cook also wear Japanese typical One activity which attracts visitors’ suit and hachimaki (headband), politely saying attention the most was music and feast events. irasshaimase (welcome) and konnichiwa (good

afternoon), as may be found in Japanese The sushi ngapak dish is included in the restaurant “Warung Jejepangan” (Figure 2). makizushi and nigirizushi groups, which is sushi made by clenching cooked rice and making it oval, with various toppings added on top of it. Sushi Ngapak, besides using Banyumasan or ngapak term, in addition to sliced cooked fish, cayenne pepper and onion topping (Sushi Sementlep) as well as sambal uleg (Sushi Njletor) are also added (Figure 3). These types of sushi are offered ranging from 27 thousand to 34 Figure 2. Warung Jejepangan (source: research thousand Rupiahs. documentation) Some Japanese food creations in Purwokerto (Figure 4) are presented below. In Situation in ‘Warung Jejepangan’, serving the figure, the sushi offered is not like that teppanyaki and ramen, kitchen outside of commonly served by Japanese people, since its restaurant, with interior dominated by various shape has been modified into that of doughnut Japanese ornaments and bamboo nuance. (a) and of heart (b). Furthermore, Japanese food may also be found at restaurant Hangout café & Restaurant, namely “Sushi Ngapak Banyumasan”. The restaurant, which is situated at Jalan HR. Bunyamin No 41 Bancar Kembar, Purwokerto offers ‘sushi ngapak’ consisting of Sushi Nyelekamin, Sushi Mbamba, Sushi Njetor, Sushi Sementlep, Sushi Njeblug, Sushi Semreset, Sushi Remed’s, Sushi Kemriyik and Sushi Nyelekitho. (a) (b)

Figure 4. Type of culinary is a result of the collaboration of Banyumas and Japan taste that offered in Purwokerto (source: research documentation)

Takeshi Gen is a food stall in the form of cart, situated at Jalan Bunyamin in front of Faculty of social Sciences Unsoed, and serves sushi and mie ayam (see Figure 4, part c.). In addition, there is also Japanese food donburi Figure 3. Sushi Ngapak Banyumasan (source: (white cooked rice with various side dishes and Instagram Hangout café) vegetables on top of it served in a large bowl)

Lusiana, Laksono & Hariri, Self-Styling, Popular Culture, and the Construction of Global-Local Identity

offered by Cafe Djoeragan Purwokerto, under trend in big cities like Jakarta and Yogyakarta. the name of Kimono Teriyaki and Kimono Cheese She observed that the awareness of health does (kimono is Japanese traditional garment) (see not only occur to her, but also most of the Figure 4, part d). Purwokerto society. Other Japanese food business owners, Media, Popular Culture, and the Imagination of Sheila (22 years old, student, born to Javanese Japan family, owner of Sansei Food) and Icha (24 years Japanese food is one type of food which attracts old, student, and owner of restaurant Oramen) many people’s attention in the world, one of stated that the background of their food whose is Dian (36 years old), a Javanese woman business was inspired by Japanese food. The two living in East Purwokerto. Her knowledge of students consider Japanese food as one favored Japanese food is the result of reading and by the youths and targeted school children information collected from media such as TV (Junior and Senior High School students) as well show and posts in social media. She presented as college students. They had not ever been to her opinion of Japanese food at Hokke Sushi, a Japan, and the information of Japanese food was restaurant serving Japanese food fusion. acquired from the internet.

I got to know Japanese food like sushi, This Sansei food is the joint business sashimi and ramen from television shows between I and my younger sister. She and from friends’ posts in social media, liked cooking and learnt the recipes and Instagram and Facebook (Dian, 35 years how to cook Sansei Food from the old, interviewed on February 25, 2017, internet, Youtube, self-trial, found it Purwokerto). delicious, and got an idea to sell it. Why choosing Japanese food to sell? Well, For Dian, Japanese food had become part besides deliciousness and preference, we see it is the current trend, popular among of introduction to knowledge and widening of the youths and adolescents. It is simple to discourse, “Supaya tidak dianggap ndeso (not to consume, delicious, nutritious and may be be deemed rustic),” she said. She stated that made affordable. It is quite suitable for Japanese food was a choice of eating out for college students (Sheila, 22 years old, health reason (not using much oil, cheese or interviewed on February 13, 2017, salt) and she was happy when her only child Purwokerto). liked Japanese food since it was deemed to make her child smart (consume fish in sashimi and In the young mothers’ opinion (Dian and sushi). However, with regard to taste, Dian said Cincin), Japanese food is good for consumption that she had Indonesian original taste, prefer by children since it is healthy and its fish-based Javanese or Padang cuisine for daily material may make them smart. The knowledge consumption. of Japanese was obtained from television shows, Meanwhile, Cincin (37 years old, owner such as TV Champion, Waku Waku Japan and of Japanese restaurant, Hokke Sushi) revealed Channel Japan in Metro TV. Cooking and cuisine her knowledge of Japanese food when she was show are one of the themes they love. adolescent (born and growing in Jakarta) and However, a slightly different reason was when she was in a study overseas. Cincin who given by Shela (21 years old) and Lina (18 years grew in a Chinese family expressed her concern old), that they consumed Japanese food since about the high use of MSG in Chinese cuisine. they wanted to try what they had read in manga This encourages her and her husband to open a and watch in anime. They wanted to taste what Japanese restaurant. Besides health concern, she they had found so far in books, television, social also observed that Japanese food becomes a media or internet. They wanted to confirm the

images and information they obtained of The presence of foreign foods in our Japanese food from the media they read and environment starts with frequent TV broadcasts watched. Was it really tasteful just like what like Asian Food Channel, Waku waku Japan, they had imagined? domestic cooking shows which are presented in more interesting ways, travel books, magazines My hobbies are watching drama and and tabloids specially discussing foods and how anime and reading manga. I frequently saw to make them, posts of recipes at social media Japanese people eating ramen, sushi, flooding our timeline. Information of various takoyaki, sashimi and bento. I have longed types of food materials, cuisines, cooking to have a taste of them that I haven’t ever been to the Land of the Rising Sun, thus I processes, and origin of cuisines, cooking could only drooling over them. methods and info of new restaurants almost Fortunately, it happened to exist in my emerges every day, filling our mind through our own town, making me very happy. senses of hearing and sight. Reading reviews in Instagram, there were Furthermore, after getting to know of some good places with delicious Japanese eating culture in television, our desire affordable food, and I immediately went to try emerges. The presence of restaurants or there. Ah.., I’m so happy…even though it is surely different from the original taste food shops which serve Japanese food in in its country of origin, but it is alright for Purwokerto and various Japanese typical food now (Shela, 21 years old, interviewed on materials or ingredients sold are welcome well March 20, 2017, Purwokerto). by Japanese pop culture lovers. The presence of restaurants or food shops increases the For Dian, Cincin, Shela and Lina, their snacking behavior, while the presence of knowledge of Japanese food is clearly obtained Japanese typical food materials or cooking from media and popular culture products, which ingredients causes cooking at home behavior. are the main factor of further process: We may state that the respondents have consumption. Their acquired knowledge results successfully caught the important essence of in imagination of Japanese food which may make mediated globalization, where currently the them healthy, smart with its cute and interesting media may provide easy and quick access to shapes, making them try to have a taste of it. distant places without having to travel there Media exposure presents knowledge of various physically. Through media and popular culture foreign foods, including Japanese food, which products, the respondents have successfully Dian, Cincin, Shela and Lina perceive to widen explored their imagination since they have their horizon or insight of the world. explored the world without leaving their home Through media and popular culture (Barker, 1999, p. 3). Some of the Purwokerto products, they are exposed to new methods of society’s hunt of Japanese food in restaurants consuming food, trying completely foreign foods and food shops and trial to make Japanese food (for example, trying to consume sashimi and at home to have an adventure of taste open new wasabi), instead of giving negative perception, different things, making them knowledgeable of for example because of commonly used Japanese culture. materials (such as mirin or other In other words, Japanese food serves as materials/ingredients with alcohol content). the media to explore and build a new identity as They enjoy reading and watching anything about modern and cosmopolitan society. Although the Japan through TV shows, anime, manga and respondents’ Javanese and Chinese cultural many posts in internet and social media. These identities become the eating taste foundation, media channels make them adventure to a new but media exposure have contributed to their place, Japan (as done by Cincin and Shela). eating taste. What they have received through

Lusiana, Laksono & Hariri, Self-Styling, Popular Culture, and the Construction of Global-Local Identity

media and popular culture products present to adapt to my original taste, with different variations of experiences and widens Indonesian spices and ingredients. For their insight of food consumption. example, sushi. I do not eat raw food, thus all ingredients of sushi will be made

Homogenization and Heterogenization in Food cooked, with original Indonesian taste (Ajeng, interviewed on March 20, 2017, World: Getting more similar taste or unique Purwokerto). taste? Regarding the meeting of local and global Of what expressed by Ajeng above, we cultures, when it is assumed that the “local” is may assume that it is difficult to compromise the at a subordinate position and the “global” at a choice of taste. A taste which has been tasted dominating position, and with the understanding since childhood, even from pregnancy can hardly that it gets more difficult to change the taste of be replaced by other or different taste. a food, the meeting of Japanese and Purwokerto Rejection of raw fish’s fishy smell is the result of cultures will cause tension, leading to tactics or cultural learning. The instilled definition that strategy as an effort to live together. non-cooked flesh consumption is hazardous that The Purwokerto society has different it contains bacteria makes the taste of raw fish eating culture from that of Japanese people, not present. from the food materials used, ingredient, and Japanese food is one choice of food for cooking method to how to serve it. The the Purwokerto society. Initially consumed only Purwokerto society does not know any cuisine at expensive restaurant, sushi may currently be served with raw materials, that almost all found at Toko Aroma as well as other fast food cuisines have strong taste, with varied cooking traditional cuisines, and takoyaki may currently method and simultaneous serving and everyone be easily found and deemed snack for school may take cooked rice, side dish and vegetable of children. In addition, Japanese typical spices such their choice themselves. The underlying as teriyaki and nori are currently not considered difference between Japanese food and unique, exotic foods which are difficult to Purwokerto food is on the material used, raw obtain. Although Japanese food is acceptable to fish. the Purwokerto society, however, their Nuri (22 years old), a college student, presence does not always form homogenization states that the first impression in her mind of process. In the face of globalization flow in the Japanese cuisine, particularly with raw fish as its form of the presence of cultural flow of Japanese material, is unhealthy, hazardous, fishy, strange food, local community strongly responds to it by taste and goose bumps. “How can raw fish be restraining the incoming cultural flow of eaten?” she said. In addition, Ajeng (23 years old) Japanese food by mixing it and creating hybrid said, products.

We may observe this from the various Living in a small town like this, at Japanese food products offered by some subdistrict town, with eating hobby, requires me to think smartly of how to restaurants. In this regard, we may observe that taste delicious food without having to go the globalization flow does not necessarily out of town. Plus, there is no Go-food of create cultural homogenization, since my favorite cuisines here, I have to hybridization and fragmentation take place in choose go-dapur application, Sushi- the field with relatively equal power. sushian, steak-steakan, ramen-ramenan, The heterogeneity aspect also seems to bento-bentoan, since I like all of these be the result of Japanese eating culture types of food, but they must have Indonesian taste. Thus, be it Western, exposure in Purwokerto, with not only enjoying Japanese or Korean, it must be modified its own typical traditional food, but also Japanese

typical foods/drinks, such as sushi, ramen, ‘from yucs to yummy”. This change opens a new tempura, takoyaki, ocha, etc. The people of insight of healthy food, which is raw fish based Purwokerto have currently created new menus foods, sushi and sashimi. The respondents’ first using Japanese typical foods or ingredients, such experience of tasting sashimi (raw sliced flesh as nori, teriyaki ingredient, and ocha drinks. The eaten raw) and sushi (seasoned clenched cooked cultural mixing phenomena are called rice with various sliced raw fishes) is something hybridization process, which cannot be uncomfortable. Raw food, in this case sliced fish separated from the appropriation strategy, since flesh, is not part of the Purwokerto society’s hybridization phenomena in the form of eating culture. Their animal based food should combination, crossing or mixture may be a be fully cooked in order to remove any existing combination of basic ingredients, mixed bacteria. For acceptance (without feeling ingredients, mixed cooking techniques, mixed nauseated or disgusted when consuming raw tastes, etc. Such hybridization is commonly fish), the idea of raw food is adapted by covering made by performing an appropriation strategy, it with healthy food idea, that the sliced raw fish which is borrowing material, form, technique, flesh in sushi is nutritious and good for the body. style, etc. Moreover, a group of mothers clearly explain to In regard to Japanese food, the their children that eating raw fish is one way to Purwokerto society negotiates their taste and be smarter. flavor, and its presence results in various The second conceptual appropriation, cuisines as a combination of taste and flavor, as regarding beliefs and risks. The presence of may be observed from creation of Ramendoan Japanese food is considered by most of the (Figure 1) and Sushi Ngapak Banyumasan (Figure respondents as something good, and is presence 3). The practice of mixing of two or more eating in Purwokerto is believed to have passed cultures is called a work of hybrid, which is a various supervisions and thus considered safe. mixture of two or more certain food materials, Japanese food is not consumed regularly, but cooking techniques or cultural elements in a once in a while at certain moment. However, work as shown in Figure 4. the people also demands clarity of the Japanese The field result shows appropriation to foods marketed, particularly ones directly Japanese food may be classified into two, namely imported from Japan. These foods must be conceptual appropriation and practical under official approval before they are sold in appropriation. The main idea of the conceptual the market and their marketing must be under appropriation concept is to understand that an the Government’s supervision, at least there object (something which may be observed and should be MUI’s approval for halal label. perceived by senses) carries and has meaning, Furthermore, practical appropriation is in and in the object there is human’s daily thinking. relation to material and daily matters, which is Objects around humans do not only exist in relation to the part of the material properties physically, but also in ‘human’s mind’ as seen in of objects used and found in daily life. The how we view and think of the world. This objects must become real or concrete part of conceptual appropriation does not completely life. They become part of our daily life, and we work individually; they occur in social-cultural do not necessarily question or debate of its scope, forming meaning of the object or presence anymore. commodity. Practical appropriation to Japanese food The existing conceptual appropriation to may be observed from the naming of Japanese food includes, first, regarding the new restaurants, dining spots or food carts in view of health, constituting the change in view Purwokerto, as that of Kedai Oramen, Shibuya of Japanese food from ‘Nauseating to delicious’ or Japanese Snack, Warung Jejepangan, Nihon no

Lusiana, Laksono & Hariri, Self-Styling, Popular Culture, and the Construction of Global-Local Identity

Ryouri, Kedai Kimochi and Takoyaki Jaya. The food cooked fish flesh, there is also cayenne pepper business players borrow Japanese terms for and onion topping (Sushi Sementlep) and sambal their part of work. Kedai Oramen is a restaurant uleg (Sushi Njletor) as shown in Figure 3. which carries the theme “Kedai ramen Jepang The form of practical appropriation also rasa Banyumasan (Japanese ramen shop with occurs with the place where Japanese food is Banyumasan flavor)”. The word oramen consists offered. Japanese food as a foreign food cannot of two words, ora and ramen. The word ora in only be found at mall or restaurant. Japanese Banyumas languge means ‘not’ or ‘no’, while foods like sushi, ramen, okonomiyaki, takoyaki and ramen is a dish of noodle with soup as well as dorayaki may be found and are sold at street-side various toppings from Japan. The word Oramen with a sidewalk concept. For most of the may be defined as “not original Japanese ramen, Purwokerto society, at least until the early but Banyumasan ramen noodle”. 2000s, sushi is still known as one of Japanese After the form of practical appropriation typical cuisines offered only at restaurant, thus to the naming of dining spot, the next expensive and exclusive impressions are appropriation strategy takes place with the inherent in this food. However, in Purwokerto, naming of menu. The example of menu naming in the last few years, Japanese typical food starts is that in Kedai Oramen. This shop provides to be sold at street—at side-walk stalls, at ramen as its main menu, besides offering other street-side. The Japanese food is served at dining various Japanese typical foods, such as sushi, spots with food shop and angkringan concepts. okonomoyaki and takoyaki. The niche ramen The word angkringan comes from Javanese menus are named with Japanese names, such as social language ‘angkring’ or perch which means Masamune for seafood ramen, Ieyasu Tokugawa to sit relaxed and feeling free. Consumer sitting for ramen sausage, Oda Nobunaga for beef ramen on a long wooden benches that placed around and Sanada Yukimura for chicken ramen. the angkringan carts can enjoy the food erved Japanese typical names are used as menu names, while lifting of folding one leg up onto a chair. such as Masamune, Ieyasu Tokugawa, Oda The Japanese foods that served there are Nobunaga and Sanada Yukimura, which are the offered at cheap price, more affordable than names of Japanese samurai warriors. Besides similar foods offered at restaurant. menu, in Kedai Oramen, the names of samurai One of the renowned Japanese food are also used as the name of sushi served at shops is Shoppu Atto, which may be called Hokke Sushi & Kitchen, which is Hattori Hanzo sidewalk dining spot with five-star taste. It Roll. Sushi is the main menu at Hokke Sushi. This serves various types of sushi at affordable price sushi constitutes rolled rice containing nori, cut but with taste and serving not different from cucumber and chicken meat, while sliced raw those of restaurant. An example of a dining spot salmon and a pinch of fish eggs (tobiko) are put with angkringan concept is angkringan on top of it. Shushimake. Its presence shows practical Furthermore, the form of practical appropriation, which is a change in design of appropriation may also be observed with the technology (dining spot) since it uses local menu offered by Hangout café & Restauran, culture. “Sushi Ngapak Banyumasan”. This restaurant The conceptual and practical offers ‘Sushi Ngapak’, consisting of Sushi appropriations performed by culinary business Nyelekamin, Sushi Mbamba, Sushi Njetor, Sushi players in Purwokerto are their form of Sementlep, Sushi Njeblug, Sushi Semreset, Sushi appreciation and also criticism of the existence Remed’s, Sushi Kemriyik and Sushi Nyelekitho. of Japanese food at local environment. The Sushi Ngapak, besides using Banyumasan or appropriation practice they do shows that ngapak terms, for the toppings, besides sliced Japanese food consumers in Purwokerto

actively face the globalization flow of Japanese who believe that eating culture and taste which food. The existing mixing or hybridization have become a group of society’s habit will be phenomena with the eating culture cannot be difficult to change (Linton: 1984; Foster & separated from appropriation strategy Anderson, 1988; Sanjur, 1982; Kardjati, Kusin implementation, since hybridization phenomena and deWith, 1977; Saptandari, 2004). In regard in the form of crossing or mixing may be in the to food, there is belief which is based on taste, form of a combination of concepts or practices. habit, dignity and honor. Eating habit is called a Such hybridization is usually achieved by set of cooking activities and related to performing appropriation strategy of borrowing preference or dislike, folk wisdom, beliefs, of form, technique, style, material, etc. taboos, superstitions related to food Such borrowings take place in conceptual production, preparation and consumption. In and practical domains. Japanese food other words, food is included into important hybridization in the form of fusion is the local cultural category (Foster and Anderson, 1988; community’s strategy to face homogenization of Sumartono, 1986; LeMay, 1988). Japanese culture which has been widely The process of adaptation to local taste disseminated throughout the world. Through with appropriation strategy presents the type of appropriation process, the Purwokerto local food fusion10. Fusion food means cooking style society is born as the actors with active which uses materials and techniques from capability to negotiate, contribute and identify throughout the world, producing diversity and the elements they deem necessary for unique quality of taste. Mixing process which is themselves and their group. The existing dialog part of adaptation process is an overview that interaction process in the globalization process local eating culture may compromise with local does not lead to universal (general) symptom. expression, in mixture into a collaboration of There is a possibility that globalization operates tastes. The capability to cooperate and with the same stages, but its derivatives tend to collaborate in taste gives a room for local accommodate local values, knowledge and culinary culture and community to resist and cultures. negotiate with global culture. With the ethos of What the Japanese food consumers this fusion or collaboration, culinary business experience and their observation of the players and consumers may experiment, make Japanese food they consume in Purwokerto city something different, be creative, and ‘play’ with conform to the main criticism of the food or cuisine they create. homogenization concept, where they do not acknowledge the fact that “people creatively Japanese Lifestyling modify the messages they are given from the media Consuming Japanese food for some of the and elsewhere to fit their own ways of thinking and Purwokerto society becomes part of their new living” (Lull, 2000, p. 64). This is the case since lifestyle. The view that Japanese food is healthy, individual plays a role as an agent with active making people smart and halal makes the people capability to manipulate text, so that it may be creatively work pursuant to their capability and adapted to local context they have (Appadurai, taste. They who are curious about how Japanese 2003, p. 7). food taste may have a taste of it at an affordable Japanese food in Purwokerto is the result price (may be found, for example, at Shappo of local value accommodation process, which is Atto, D’Lavina or Nihon Ryouri) or of Japanese present through an “akur9 (mutual)” agreement food which is close to authentic, but with less as the requirement for the Japanese food to be affordable price (such as at Meteor Café, All in harmony with the Purwokerto society’s taste. Rich and Hokke Sushi). This is in line with the opinion of anthropologists

Lusiana, Laksono & Hariri, Self-Styling, Popular Culture, and the Construction of Global-Local Identity

The wish or desire to consume Japanese but they must have Indonesian taste. Thus, be it food, from watching or listening to mass media, Western, Japanese or Korean, it must be makes them ones who use food as an effort to modified to adapt to my original taste, with enrich their self-identity, who attempt to Indonesian spices and ingredients.” (Ajeng, embrace the world through eating experience. interviewed on March 20, 2017 in Purwokerto). But, they cannot consume Japanese food in real Japanese food for several reasons, for example CONCLUSION because basically Japanese food uses ingredients With regard to food, we cannot actually say that that are not in accordance with traditional a food is originated from a certain region since eating culture (using raw fish raw materials, there is no single type of food which is actually tasteless, and spices that are considered to be originated from a region. Purwokerto city, with halal, and the price is expensive). Javanese culture and relatively thick Chinese The presence of Japanese food in culture, has a diversity of eating cultures. We Purwokerto is one factor of the emergence of may state that the complexity around identity, new lifestyle. This “lifestyling” is one lifestyle particularly in relation to eating culture, has taken by some of the Purwokerto people to be been present before the mediated globalization. in good terms with current trending lifestyle The text flow of media throughout the demand, namely “Medang, Madhang lan Mojok” world has certainly had influence at different as written on a banner at a cafe called Djagongan levels. Media’s influence on the formation of Cafe. Medang is a Javanese term that means identity tends to operate at a more general and drink. But not just drinking activity, this activities indirect level. Japanese food consumption is one must be accompanied by snack such as consequence of the exposure to media which mendhoan, while madhang or madang means give people ideas, illustration and various eating (meal). The word Mojok is identical to the cultural practices from around the world. activity of chatting with friends in the corner of Instead of embracing Japanese cultural the room. These activity become lifestyle that imperialism or homogenization, various ideas associated with eating out. and practices which are present through this Japanese food consumption may be media channel interact with local cultural performed virtually (Gerke’s term) by influence, creating various cultures and consuming Japanese food pursuant to one’s heterogeneity. capability. The form of conceptual and practical The people of Purwokerto are able to appropriation to Japanese food reveals that negotiate with Japanese culture by appropriating Japanese food cannot only be consumed at mid- strategy conceptually and practically, generating upper class restaurants, but also at street-side, a hybrid eating culture. Japanese food in at food stalls with the sidewalk concept. The Purwokerto is the result of accommodation existing form of conceptual and practical process of local values, which exist through a appropriation gives the opportunity to those “akur” mutualagreement as the requirements who hardly consume the ‘real’ one by economy. for Japanese food to be in harmony with the For example, by having Japanese food at a Purwokerto society’s taste. The existing mixing, sidewalk food shop of Jalan Ovis ‘Nihon no matching or crossing in the food world are not Ryouri’; eating various affordable types of sushi merely non-meaningful mixture, but may be at Shoppu Atto, student-friendly ramen at observed as a struggle for continuous Kotaro Ramen, to takoyaki sold at street-side negotiation of cultural ideas, notions and carts or motor-carts. Just like Ajeng said, “Sushi- practices by expressing local and global ones in sushian, steak-steakan, ramen-ramenan, bento- a shared space. bentoan, since I like all of these types of food, Furthermore, the Purwokerto society in

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Lusiana, Laksono & Hariri, Self-Styling, Popular Culture, and the Construction of Global-Local Identity

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1The survey which was conducted on December 4-18, remainder responded with other answers. 2013 aimed at examining the foreign food consumers’ Furthermore, for the inquiry about the reason they habit and examining their opinions about Japanese choose Japanese food, the first most answers were for food. The cities serving as the research subjects were its deliciousness (88%) and the second most answers Jakarta (Indonesia), Moscow (Russia), Ho Chi Minh were since Japanese food was deemed as healthy food (Vietnam), Bangkok (Thailand), San Paolo (Brazil) and (53%). Results of JETRO’s Survey on Japanese Foods Dubai (United Arab Emirates). The survey stated that Directed at Overseas Consumers - Japanese dishes rank top Japanese food took the first place (38.4%), higher than as most popular foreign cuisine in six-city survey of emerging Chinese and Italian foods, as the favorite foreign food. markets – Press Release. March 28, 2014 Indonesia in this case was represented by the Jakarta 2Anthony Giddens, 1990. The Consequences of Modernity. society, which was the second country to choose Cambridge: Polity Press, p. 21. Japanese food as its favorite foreign food. One of the 3Roland Robertson. 1992. Globalization: Social Theory and questions inquired in the survey was “What is your Global Culture. London: Sage, pp. 56-89. favorite foreign food to have at a restaurant?” About 83% 4P.M. Laksono. (2009). Peta Jalan Antropologi Indonesia Abad respondents responded with Japanese food, the Kedua Puluh Satu: Memahami Invisibilitas (Budaya) di Era

Globalisasi Kapital (The Indonesian Anthropology Path Map in the Twenty First Century: To Get an Understanding of (Cultural) Invisibility in the Capital Notes on Authors Globalization Era). Inauguration Speech of Professor Yusida Lusiana is a lecturer and Head of East Asian Title of FIB UGM, at Language and Literature Departement at the Faculty https://repository.ugm.ac.id/136690/1/2015_2009_pas chalis_maria_leksono_pk_red_opt.pdf, accessed on of Humanities, Jenderal Soedirman University, March 20, 2016 Central Java, Indonesia. She played an active role in 5Piliang in “Retakan-retakan Kebudayaan: Antara scientific assosiations such as ASPBJI (Asosiasi Studi Keterbatasan dan Ketakberhinggaan” (Cracks of Culture: Between Limitedness and Infinity), Melintas Vol. 25 No. Pendidikan Bahasa Jepang Indonesia/ Indonesian 01 (April 2009). Modern capitalism globalization Japanese Education Association) and ASJI (Asosiasi eliminates cultural diversity is a thesis built on the view Studi Jepang Indonesia/ Indonesian Japanese Studies of cultural homogenization. This thesis focuses on the Association). Her main area of interest is the study formation of “similarities” and the view of disappearance of cultural autonomy perceived as one of food and eating from the cultural studies’ point of form of cultural imperialism. view. E-mail: [email protected] 6The term dochakuka is derived from Japanese language which means indigenous culture (Matsuura, 1994, p. P. M. Laksono is a professor in Anthropology at the 146), used in agriculture, referring to an agricultural product marketing strategy in adaptation to market Graduate School of Media and Cultural Studies, taste. Universitas Gadjah Mada, Yogyakarta, Indonesia. His 7Mendoan is a cuisine made of tempeh. The word mendoan research interest is the study of East Indonesian is derived from Banyumasan dialect, mendo which means semi-cooked or soft. Thin sliced tempeh is Studies, Education, and Social Movement. E-mail: coated with seasoned flour and sliced leek or chives, [email protected] and then fried in hot, much oil quickly, thus it will not be overcooked (Winarno et al., 2017, p. 91). Tatang Hariri is a lecturer and Head of Japanese 8https://www.akibanation.com/kompilasi-foto-go_anilo- first-gathering-event-bareng-komunitas-jepang/ Department at the Faculty of Cultural Sciences, 9Based on KBBI, the word akur means (1) mufakat; setuju; Universitas Gadjah Mada, Yogyakarta, Indonesia. His seia sekata; bersatu hati. (2) cocok; sesuai. Synonym of main area of interest is Japanese linguistics. E-mail: the akur is asese, bersatu hati, bersetuju, cocok, damai, harmonis, kompak, lengket, mufakat, oke, rukun, sama, [email protected] sehati, seia sekata, sepaham, sesuai, setuju. 10Fusion is a cuisine which combines different culinary traditional elements. This type of cuisine is not categorized according to one certain cuisine style and has played a role in the innovation of many contemporary restaurants’ cuisines since 1970s. https://en.wikipedia.org/wiki/Fusion_cuisine#cite_note -NYT-1, accessed on September 12, 2018.