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"ABSTRAKStudi ini akan mengulas bagaimana penalaran asosiatif memungkinkan diskursus kebudayaan Indonesia bergulir dan membingkai para pelakunya dalam satu proyek kehidupan sosial bersama. Penalaran asosiatif, sejauh beberapa kajian antropologi terdahulu memperlihatkan, dikonseptualisasi sebagai fitur cara berpikir masyarakat primitif yang cacat dalam menangkap realitas khususnya ketika dibandingkan dengan modus berpikir modern yang saintifik. Telusur-telusur antropologis lainnya terhadap bentuk rasionalitas yang berbeda dari rasionalitas yang identik dengan masyarakat Barat cenderung mengabaikan konseptualisasi ini dan lebih berfokus memperlihatkan bagaimana penalaran liyan yang dikajinya juga logis dan masuk akal. Namun, penulis melihat konsep penalaran yang juga galib dianggap tak menaati prinsip kemasukakalan ini mempunyai faedah justru memungkinkan hubungan sosial yang ekstensif terselenggara, dan ini terlihat dari bagaimana tubuh pengetahuan diskursus kebudayaan Indonesia yang metaforis memungkinkan para pelaku yang tak sulit dikatakan bagian dari kehidupan modern sekalipun membayangkan keterlibatan dirinya dalam diskursus ini. Dibayangkan sebagai watak dari sebuah bangsa, kebudayaan senantiasa memperoleh tempat sebagai topik yang urgen karena dianggap variabel yang tak bisa tidak diperhitungkan bila bangsa bersangkutan ingin menaja diri menjadi bangsa yang unggul, betapapun dalam praktiknya kita tak bisa mempertanggungjawabkan adanya entitas empiris kebudayaan Indonesia. Kapasitas analogi antropomorfistis kebudayaan yang membuat para pelaku secara imajiner merasa berada dalam kompetisi konstan dengan entitas kebangsaan lainnya, dalam praktiknya, jauh lebih berarti untuk menggerakkan mereka sebagai kolektivitas alih-alih plausabilitasnya.

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ABSTRACT

This study will examine the way associative reasoning enacting the discourse of Indonesian culture and involving the actors in a common social life project. Associative reasoning, in numbers of past anthropological studies, was commonly conceptualized as primitive society?s mode of false thinking which is unable to perceive objective reality especially when it came under comparison with modern scientific reasoning. The more recent anthropological studies on different form of rationalities compared to the Western one tend to dismiss this conceptualization and took more interest in showing how the other mode of reasoning is also logical and making sense in its own term. I, however, thought that the mode of thinking which disregard the rule of coherence is essential in enabling extensive social relationship, and this case is being shown by how the discourse of Indonesian culture make it possible for its actors to imagine his or her involvement in the discursive community. Imagined as the character of a nation, culture is always having a central place in common conversations due to it being considered as inseparable aspect for a nation which strives to be greater than the other, even though, in practice, I suspect, we could never prove the empirical presence of Indonesian culture. This anthropomorphist analogy of culture, which imaginarily providing the actors with a sensation of being in a constant competition with other national communities, in practice, is a far more important capacity in mobilizing people as a collectivity rather than its plausibility;This study will examine the way associative reasoning enacting the discourse of Indonesian culture and involving the actors in a common social life project. Associative reasoning, in numbers of past anthropological studies, was commonly conceptualized as primitive society?s mode of false thinking which is unable to perceive objective reality especially when it came under comparison with modern scientific reasoning. The more recent anthropological studies on different form of rationalities compared to the Western one tend to dismiss this conceptualization and took more interest in showing how the other mode of reasoning is also logical and making sense in its own term. I, however, thought that the mode of thinking which disregard the rule of coherence is essential in enabling extensive social relationship, and this case is being shown by how the discourse of Indonesian culture make it possible for its actors to imagine his or her involvement in the discursive community. Imagined as the character of a nation, culture is always having a central place in common conversations due to it being considered as inseparable aspect for a nation which strives to be greater than the other, even though, in practice, I suspect, we could never prove the empirical presence of Indonesian culture. This anthropomorphist analogy of culture, which imaginarily providing the actors with a sensation of being in a constant competition with other national communities, in practice, is a far more important capacity in mobilizing people as a collectivity rather than its plausibility."

"Nilai estetika keris dari aspek sejarah dan peranan tertentu. Walaupun keris adalah senjata untuk ditikam, tetapi bukan semua senjata tikam dapat disebut sebagai keris, atau benda yang menyerupai keris tetapi proses pembuatan dan bahan yang digunakan tidak sama dengan keris yang yang sebenarnya, karena keris adalah artifak budaya yang istimewa, maka mempunyai peranan tertentu. Makalah ini akan memperkatakan asal-usul keris dan peranan yang dimainkan dalam perkembangan sejarah Nusantara, khususnya di Jawa."

"In line with the actual issue of globalization and other foreign cultural elements entering our country, an effort is required to strengthen our self identity and national defence. A solid national identity and a national with a high sustenance candynamically overcome threts, barriers, and challenges which endanger the existence and unity of this country. Foreign culture have been intruding our country and obsessing people in all aspects of life; consequently, our local culture is belittled and marginalized. The local culture values are related to ethics, esthetics, morality, religion, society and personal viewpoint which actually have to be maintained. Considering the above mentioned problems, the writer finds it necessary to make a research on the conservation of local culture values in order to strengthen our self-identity and national existence. Literature is considered a relevant means to conserve the local culture values. Literature can be used to develop, utilize, and disseminate local culture values; to express and record local culture values, to enhance, maintain, and socialize local culture values; and to grow the sense of appreciation and pride in this nation. As a result, the sustenance and existence of this nation can be strengthened. With this research, it is expected that men of literature will be encouraged to produce literature conceived with messages and loads of local culture values. Who else can do this, except us?"

"The development of sophisticated technology has caused a major change in how to communicate in the digital era. Social media has been widely used as a means of communication. The power of social media provides a new way of inheriting culture. This qualitative descriptive research i5 intended to look at the use of social media that has cultural content and its function in cultural inheritance to Lare Osing (young people of Banyuwangi). The research results show that cultural content-based social media managed by digital natives have successfully attracted the peoples attention, especially the youngsters. This type ofsoeial media has strategic position as the media of inheriting local culture, maintaining cultural identity, strengthening social values and local wisdom, enriching the local peoples outlook on life as well as the giver of the meaning of culture."