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"Kolonialisme pada mulanya adalah penguasaan rempah rempah dan hasil bumi untuk memperkaya negeri penjajah dalam meluaskan kekuasaannya. Pada fase selanjutnya, kolonialisme tidak hanya berpusat pada rempah, beras, dan sagu, melainkan juga penguasaan masyarakat atau hegemoni. Kaum penjajah tidak hanya mengambil sumber daya alam yang ada, tetapi juga membentuk pola pikir sumber daya manusianya sehingga mereka dapat menerima diri sebagai kaum inferior. Penjajah membalikkan masa lalu bangsa terjajah, dan mendistorsi, menodai, dan menulis ulang masa lalu bangsa tersebut. Skripsi ini membahas orientalisme dan pengaruh poskolonialisme pada masyarakat bekas jajahan, khususnya Indonesia. Penelitian ini menggunakan metode penelusuran literatur kepustakaan dari tema tersebut. Hasil penelitian memperlihatkan pengetahuan dan kekuasaan tidaklah terpisahkan. Siapa yang berpengetahuan dialah yang berkuasa, dan penguasa menciptakan kebenaran atas sebuah pengetahuan. Kami dan mereka adalah sebuah kata yang diwacanakan sang penguasa. Bahasa tidak lagi sebagai alat berkomunikasi tetapi sebagai alat menghegemoni.

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At the beginning colonialism was the mastery of spices and agricultural products to enrich the invading country in expanding his power. In the next phase, colonialism is not only centered on the spices, rice, and sago, but also the mastery of society, or hegemony. The invaders did not just take the existing natural resources, but also establish the mindset of its human resources so that they can accept themselves as the inferior. Reversing past invaders colonized people, and distort, stain, and rewriting the history of the nation. This thesis discusses orientalism and post colonialism influence on the former colonies, especially Indonesia. This study uses literature source of the theme. The results show that knowledge and power are not separated. Those who have knowledge, they have power to lead. The sovereign has power to create the truth of knowledge. 'Us' and 'them' are words that discourse of the sovereign. Language is no longer as a means of communication but as hegemony."

"Tesis ini membahas permasalahan representasi budaya Timur dan Barat. Dengan menggunakan konsep Orientalisme Edward W. Said, analisis menunjukkan bahwa melalui narasi yang disampaikan oleh tokoh Timur, Timur dan Barat direpresentasikan secara kompleks dalam oposisi biner positif/negatif. Tokoh-tokoh Timur memaknai Barat sebagai subjek ideal. Barat merepresentasikan Timur dengan sangat stereotipik. Tokoh-tokoh Timur direpresentasikan sebagai pihak yang berusaha mengingkari identitasnya sebagai Timur dan memiliki pola pikir Barat. Akan tetapi akar budaya Timur yang kokohlah yang menjadi solusi self-denial itu. Hasil analisis menunjukkan bahwa Shanghai Baby menawarkan suatu kritik yang berkaitan dengan pemaknaan dan representasi budaya Timur dan Barat yang stereotipik.

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The thesis discusses the problems related to Eastern and Western culture representation. The analysis which is based on Orientalism concept of Edward W. Said, shows that the narration given by a character from Eastern world represents the Eastern and Western world in a positive/negative binary opposition. Characters from the Eastern World see the Western world as an ideal subject; whereas the Western counterparts represent the Eastern world in a very stereotypical manner. Characters from Eastern world are represented people who try to deny their identity as being from the Eastern world, however the robust root of Eastern culture has become solution for the self-denial problems. The result of the analysis shows that Shanghai Baby offers a critic pertaining to stereotypical understanding and representation of Eastern and Western world."

"Orientalisme adalah sebuah evaluasi terhadap teks-teks Barat yang selalu menggambarkan budaya ketimuran sebagai inferior dan menggambarkan Timur secara klise dan dalam stereotip tertentu. Penelitian ini mengamati representasi Orientalisme yang digambarkan dalam film Bicycle Bride (2010) dan film The Big Sick (2017). Analisis ini menggunakan kerangka teoretis Orientalisme yang dikemukakan oleh Edward Said (1978) dengan meneliti representasi orang Asia Selatan dan Kaukasia dalam dua film ini. Pendekatan teoritis dari penelitian ini berkonsentrasi pada analisis tekstual yang berfokus pada karakter dan narasi verbal. Selain itu, makalah ini juga mempertimbangkan aspek non-narasi, seperti visual dan audio, terutama bagaimana mereka menggambarkan diskriminasi perempuan Asia Selatan. Temuan pada makalah ini menunjukkan bahwa dalam dua film ini, masyarakat Timur digambarkan sebagai kuno, tidak rasional, kurang memiliki rasa individualitas, dan tidak mau belajar dan tumbuh melalui adaptasi bahasa lokal. Sementara itu, orang-orang Barat digambarkan sebagai orang yang baik hati, dan penyelamat dengan menghadirkan orang-orang Asia Selatan sebagai orang yang mempunyai budaya dan sosial yang kurang dan tidak memiliki agensi untuk mengatasi situasi mereka yang terpinggirkan.

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Orientalism is an evaluation of Western texts that have always represented the East as an inferior other and constructs the East by giving stereotypical images and clichés. This paper observes the representation of Orientalism depicted in Bicycle Bride (2010) and The Big Sick (2017). The analysis is done within the theoretical framework of Orientalism proposed by Edward Said (1978) by examining the representations of South Asians and Caucasians in these two movies. The theoretical approach of this study concentrates on textual analysis focusing on the characters and verbal narratives. Moreover, this paper also takes into account the non-narrative aspects, such as visual and audio, especially how they portray the discrimination of South Asian women. The findings suggest that in these two movies, the orients are being portrayed as old fashioned, irrational, lacking all sense of individuality, and not willing to learn and grow through adaptation of the local language. Meanwhile, the Westerns are portrayed as good-natured, and saviors by presenting South Asians as cultural and socially deficient and lacking the agency to overcome their marginalized situations."

"Berkepanjangannya Perang Aceh yang bermula pada tahun 1873, telah mengorbankan banyak jiwa dan dana karena kekuatan perlawanan kelompok agama (Islam). Inilah alasan utama bagi pemerintah kolonial Belanda menganggap penting untuk menghadirkan sosok Snouck Hurgronje sebagai seorang orientalis untuk menjawab permasalahan yang ada. Penelitian ini menelusuri seberapa jauh peran Hurgronje dalam memberikan kontribusi bagi eksistensi kolonialisme Belanda di Aceh dan implikasi Hurgronje terhadap sendi-sendi keberagamaan dalam kehidupan masyarakat Aceh. Berdasarkan metode penelitian sejarah yang bersifat deskriptif eksplanatif, melalui studi kepustakaan dan analisis surat-surat Hurgronje kepada Theodore Noldeke tahun 1891, 1898, dan 1899, kebenaran hipotesis diungkap bahwa Hurgronje melaksanakan tugas dan fungsinya sebagai orientalis yang berfokus di Aceh. Hal itu dibuktikan dengan sejumlah gagasan dan kemampuannya menyerap sejumlah persoalan yang diformulasikan dalam tiga kebijakan, sebagai salah satu faktor yang memberikan kontribusi atas takluknya Aceh oleh kolonialisme Belanda. Hasil penelitian juga mengungkap bahwa terfokusnya Hurgronje hanya pada toleransi persoalan ubudiyah dan muamalah, serta adanya pandangan yang menyepelekan kekuatan ajaran dan perilaku umat Islam Aceh, menjadikan upaya pemisahan sendi-sendi keberagamaan Islam dari penganutnya tidak menuai hasil sebagaimana yang diharapkan.

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The prolonged Aceh War, which began in 1873, has sacrificed many lives and funds due to the strength of the resistance of religious groups (Islam). This was the main reason for the Dutch colonial government to consider it important to present the figure of Snouck Hurgronje as an orientalist to answer the existing problems. This study explores the extent to which Hurgronje’s role in contributing to the existence of Dutch colonialism in Aceh and his implications for the joints of the religious life of the Acehnese. Based on the historical method that is descriptive-explanative, through literature study and analysis of Hurgronje’s letters to Theodore Noldeke in 1891, 1898, and 1899, the validity of the hypothesis was revealed that Hurgronje carried out his duties and functions as an orientalist who focused on Aceh. This was proven by a number of ideas and his capability to absorb a variety of matters formulated in three policies, as one of the factors that contributed to the conquest of Aceh by Dutch colonialism. The results of this study also reveal that Hurgronje’s focus is solely on tolerance of ubudiyah dan muamalah issues, as well as a mentality that undervalues the strength of Acehnese Muslims’ tenets and behavior, leading to efforts to separate the religious foundation of Islam from its adherents not reaping the expected results."

"Tesis ini membahas tentang Orientalisme yang muncul pada wacana Novel Shi no Hana. Berisi interaksi tokoh utama Hinobe sebagai orang Jepang berinteraksi dengan tokoh lainnya yang berbeda bangsa yaitu bangsa Eropa khususnya Belanda. Saat itu Jepang menginvasi Indonesia. Di satu sisi, negara Jepang adalah termasuk bangsa Timur, tetapi di sisi lain, Jepang telah berideologi Barat. Tesis ini memakai penelitian kuantitatif dengan metode deskriptif, teori Orientalisme Edward Said dan teori Orientalisme Jepang. Hasil penelitian ini adalah ternyata wacana Orientalisme terbukti dalam konteks Asia Timur yaitu dalam novel Shi no Hanakarya Abe Tomoji.

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This thesis discusses the discourse of Orientalism that appear on the Novel Shi no Hana. Contains lead character interaction as the Japanese Hinobe interact with other characters of different nations, namely the Europeans, especially the Dutch, while the Japanese invaded Indonesia. On the one hand, Japan is the country including East nation, but on the other hand, Japan has the ideology of the West.

This thesis wearing descriptive quantitative research methods, theory and the theory of Orientalism Edward Said's and Japan Orientalism. The results of this study turns the discourse of Orientalism is proven in the context of East Asia, namely in the novel Shi no Hana Abe Tomoji work."

"Konsep Orientalisme sering ditemukan dalam cerita bergenre fantasi, di mana selalu terdapat dua sisi yang berlawanan: baik dan jahat, atau diri sendiri dan orang lain. A Song of Ice and Fire, sebuah novel seri fantasi kontemporer karya George R. R. Martin, terlihat menimbulkan kesan Orientalisme, khususnya dilihat dari pembagian dan penggambaran setting-nya, benua Westeros dan Essos, yang dilukiskan masing-masing sebagai kerajaan yang beradab dan benua yang barbar. Penamaan benua-benua tersebut sendiri nampak menyinggung Barat (West) dan Timur (East), pembagian yang membentuk ide Orientalisme itu sendiri. Artikel ini bertujuan untuk mengamati lebih jauh setting dari novel seri ini, pertama dari deskripsi-deskripsi setiap setting, termasuk geografi, orang-orang, dan budayanya, dan kemudian menggunakan empat dogma dasar Orientalisme rumusan Edward Said untuk mengamati bagaimana gambaran-gambaran tersebut sebenarnya terlihat. Penelitian ini menemukan bahwa Westeros dan Essos sama-sama beragam dan berbeda dengan caranya masing-masing. Kemudian, pembagian antara keduanya merupakan murni pembagian atas dasar geografi, bukan atas konsep yang bertolak belakang seperti baik dan jahat atau diri sendiri dan orang lain. Dapat disimpulkan bahwa A Song of Ice and Fire tidak menampilkan ide Orientalisme.

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The concept of Orientalism can often be found in fantasy stories, where there are two sides of things: good and evil, or self and other. A Song of Ice and Fire, a contemporary fantasy novel series by George R. R. Martin, has made a seemingly Orientalist impression, especially with the clear division and depictions of its settings, the continent Westeros and Essos, which are portrayed as a civilized kingdom and a barbaric continent respectively. The naming of the continents itself seems to hint on the West and the East, a division upon which Orientalism idea is built.

This paper is aimed to further observe the series’ settings, first from the descriptions of each setting, including the geography, people, and culture, and then using Edward Said’s four principal dogmas of Orientalism to see how these settings are actually seen.

This research discovers that Westeros and Essos are equally diverse and different in their own way. Moreover, the division between the two is purely on geographical base, not opposite concepts like good and evil or self and other. It is concluded that A Song of Ice and Fire series does not portray the idea of Orientalism."

"[ABSTRAK Makalah ini meneliti representasi poskolonial India dalam film the Best Exotic Marigold Hotel. Representasi orientalis India dalam makalah ini dilihat melalui latar tempat, kekacauan (situasi) dan iklim India, transportasi umum, dan kemiskinan dari negara tersebut. Perspektif bias dari 7 karakter turis asal Inggris terhadap India dan proses adaptasi antar kebudayaan juga dibahas dalam makalah ini. Teori Orientalisme Edward Said dan teori Ambivalensi Homi K. Bhabha digunakan untuk menganalisis hubungan poskolonial Inggris-India dalam film, sedangkan konsep dinamis dari teori culture confusion digunakan untuk menjelaskan bagaimana masing-masing karakter menghadapi perbedaan kebudayaan. Hasil penelitian menunjukkan bahwa film the Best Exotic Marigold Hotel mengingatkan kembali masa kolonial Inggris di India dan memperlihatkan sebuah representasi orientalis. ABSTRACT This paper examines the postcolonial representation of India in the Best Exotic Marigold Hotel film. This paper analyzes the orientalist representation of India through settings, the chaos and climate of India, public transportation, and the poverty of the country. It discusses the biased perspectives of the British characters toward India and the process of intercultural adaptation. Edward Said?s orientalism and Homi K. Bhabha?s ambivalence theory are used to examine British-India postcolonial relation in the film. The dynamic concept of culture confusion is used to describe how each character deals with this intercultural experience. Based on the obtained data, this film clearly renders a reminder of British-India colonial past and an orientalist representation.;This paper examines the postcolonial representation of India in the Best Exotic Marigold Hotel film. This paper analyzes the orientalist representation of India through settings, the chaos and climate of India, public transportation, and the poverty of the country. It discusses the biased perspectives of the British characters toward India and the process of intercultural adaptation. Edward Said?s orientalism and Homi K. Bhabha?s ambivalence theory are used to examine British-India postcolonial relation in the film. The dynamic concept of culture confusion is used to describe how each character deals with this intercultural experience. Based on the obtained data, this film clearly renders a reminder of British-India colonial past and an orientalist representation.;This paper examines the postcolonial representation of India in the Best Exotic Marigold Hotel film. This paper analyzes the orientalist representation of India through settings, the chaos and climate of India, public transportation, and the poverty of the country. It discusses the biased perspectives of the British characters toward India and the process of intercultural adaptation. Edward Said?s orientalism and Homi K. Bhabha?s ambivalence theory are used to examine British-India postcolonial relation in the film. The dynamic concept of culture confusion is used to describe how each character deals with this intercultural experience. Based on the obtained data, this film clearly renders a reminder of British-India colonial past and an orientalist representation.;This paper examines the postcolonial representation of India in the Best Exotic Marigold Hotel film. This paper analyzes the orientalist representation of India through settings, the chaos and climate of India, public transportation, and the poverty of the country. It discusses the biased perspectives of the British characters toward India and the process of intercultural adaptation. Edward Said?s orientalism and Homi K. Bhabha?s ambivalence theory are used to examine British-India postcolonial relation in the film. The dynamic concept of culture confusion is used to describe how each character deals with this intercultural experience. Based on the obtained data, this film clearly renders a reminder of British-India colonial past and an orientalist representation., This paper examines the postcolonial representation of India in the Best Exotic Marigold Hotel film. This paper analyzes the orientalist representation of India through settings, the chaos and climate of India, public transportation, and the poverty of the country. It discusses the biased perspectives of the British characters toward India and the process of intercultural adaptation. Edward Said’s orientalism and Homi K. Bhabha’s ambivalence theory are used to examine British-India postcolonial relation in the film. The dynamic concept of culture confusion is used to describe how each character deals with this intercultural experience. Based on the obtained data, this film clearly renders a reminder of British-India colonial past and an orientalist representation.]"