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"ABSTRACTThis paper discusses the dissemination of information about cultural heritage to the young generation, particularly about the kingdom of Majapahit whose ancient sites are situated in Trowulan, East Java, Indonesia. In the context of public archaeology, heritage instead, it is information is no longer communicated to the public in mind-numbing ways, presented in such a way as to increase positive attitude and behavior toward the cultural heritage. In the context of marketing communication, the dissemination of information which is in accordance with the consumers or visitors tastes can no longer be performed by presenting raw facts only, but by presenting the information in the form of underdog or topdog stories or narratives. The objective of the research in this paper is to measure the effects of the dissemination of information about Majapahit cultural heritage by means of narratives on public attitude, intention to visit, and pride. The research applied the 3x1 experiment design to the participants. Our research findings confirm that the dissemination of cultural heritage information in the form of topdog narratives directly improved the participants attitude toward and intention to visit Majapahit relics in Trowulan. Additionally, the dissemination of cultural heritage information in the form of topdog narratives also increased the participants pride in Indonesia."

"In September 1945, a few days after The Republic of Indonesia proclaimed its independence, the Allied army who were assigned to disarm the Japanese army and control the internees in several areas of Indonesia was in conflict with the Republic of Indonesia. Even in Surabaya (East Java) the conflict led to an open war. Using historical method with primary and secondary sources, this research looks at the solidarity among members of Nahdatul Ulama in their struggle to defend Surabaya city at the beginning of the Indonesian independence."

"Tulisan ini dimaksudkan untuk menawarkan cara pandang baru dalam memahami pertautan intrinsik antara agama dan seni yang seringkali tumpang tindih dalam diskursus sosial budaya di Indonesia. Pertautan keduanya terletak pada ketergelaran, yakni wilayah kecenderungan rasa, yang disebut rasa keagamaan dan citarasa estetika. Kedua hal tersebut sebenarnya merupakan hasrat yang dibentuk oleh dan melalui kecenderungan pengalaman pengalaman ketubuhan dan penginderaan. Hasrat dan selera penting di dalam pembentukan etos tertentu, karena tidak hanya memotivasi orang untuk terus datang ke pergelaran, memilih jenis pergelaran, maupun mempergelarkan praktik seni dan agama tertentu, tetapi juga terus menerus menciptakan suatu kecenderungan menikmati, mengalami, dan mempersepsi. Kecenderungan menikmati inilah yang disebut sebagai praktik konsumsi, yakni sebentuk hasrat akan suatu kebutuhan yang dengan pemenuhannya ia berkaitan dengan pengalaman ketubuhan dan penginderaan. Dalam hal ini, pengalaman pengalaman inderawi berdasar atas intensionalitas terhadap apa yang dilihat, dirasakan, didengarkan, diraba, disentuh, atau lebih tepatnya apa yang selayaknya dialami dan dipersepsi. Hasrat tersebut berkaitan dengan (re)produksi ingatan ingatan, sensasi, dan rasa tertentu yang (di)hadir(kan) dari dan dalam praktik sehari hari."