Hasil Pencarian  ::  Simpan CSV :: Kembali

"This paper examines the sociolinguistic situation in the city of Surabaya, by presenting an impression of various phenomena unique to Indonesia?s second largest city. A surprisingly little amount of linguistic research has heretofore been carried out on this subject, whereas it transpires from this study that enough intriguing and unique things can be found in this Southeast Asian metropolis, both among its Javanese majority as well as its Madurese and Chinese inhabitants. Due to the lack of earlier relevant publications, this research is largely based on the results of several fieldwork trips, which included the pleasant activities of watching television, interviewing people and making excursions in and around Surabaya to experience how languages are used in daily life. Additionally, concepts such as "language mixing", "slang" and "attitudes towards language" are involved and considered very significant in disentangling the role and function of language in an urban setting."

"In this essay we present three case studies of Peru, Jamaica and Indonesia to illustrate the use of the concept of race in daily life in relation to labour, popular culture and beauty respectively. These cases demonstrate how the use of the concept of race changes in the transition from a colonial into a postcolonial setting, depending on the role of the state and nation building. In Peru, we see a clear continuation of racialized thinking; thinking and speaking in terms of ?race? is still the norm. In Jamaica we find a process of inversion: the concept of race is maintained as a frame of societal analysis, but blackness is revalidated and has become a prerequisite for national and cultural belonging. In Indonesia racialized categorizations have disappeared almost completely as "race" has become subjected to the development rhetoric, which just allows limited space for ethnic manifestations. However, discrimination on other rhetorical basis, such as non-citizenship, remains."

"Land is a society?s potent symbol of wealth, social power, and culture. A long time ago, when extensive jungles and forests still abounded, there were probably no serious conflicts over land ownership. Groups were free to roam about and to open up land to extend their farming area in accordance to their needs. Groups in society marked the land they had cultivated to proclaim their ownership. These marks could be very simple and could simply be a tree, a big stone, or a piece of iron hammered into the soil, or they used the physical condition of the land itself such as rivers, lakes, hills etcetera as borders to distinguish their land from that of others. Minangkabau traditional society never recorded these borders in writing on paper, leaves, or stones or any other means as many peoples in other parts of the world do. Rather, they deemed it sufficient to use natural symbols to demarcate the important agreements they had made between them orally."

"Known as pantun to the Malays in Brunei, Malaysia, Pattani, Riau, Singapore, and Southern Phillipines, it is called peparikan to the Javanese, sesindiran to the Sundanese and many other different names in different ethnic groups in the different parts of the Indo-Malay world, which is made up of Brunei, Indonesia, Malaysia, Singapore, Pattani in southern Thailand, and Mindanao in the southern Philippines. In almost every settlement that sprang up along the major rivers and tributaries in the Indo-Malay world, the pantun blend well with their natural and cultural surroundings. In this article, the geographical extent of the pantun family in the Indo-Malay world is likened to a mighty river that has a complex network of tributaries all over the Indo-Malay world. Within the Indo-Malay world, it is the movement of the peoples help the spread of pantun from one area to the other and makes it an art form of immensely rich and intricate as can be seen from the examples given."

"The article discusses Malay oral traditions and emphasizes the shamanistic aspects of these traditions. Shamans often recite mantras in the execution of their role in society. The role of the shaman, their self proclaimed knowledge, shamans and their economic activities, black magic and healthcare in Malay society are discussed, as well as the shaman?s role in Dayak ritual. Each aspect is discussed in combination with the mantra the shaman utters."

"Onya Darat is a language spoken, with great dialectal variation, in the interiorof western Borneo. It is the southernmost member of Land Dayak, a branchof the Austronesian language family. This article reports on the developmentof a writing system for Onya Darat. In addition to five vowels and 19 simpleconsonants, Onya Darat also exhibits three series of complex oral-nasalsegments: prenasalized oral stops, preoralized nasals, and postoralized nasals.An analysis of the Onya Darat sound system reveals that of these three seriesonly postoralized nasals are distinctive and therefore need to be representedin the writing system. The proposed orthography, developed with the aid ofnative speakers, represents all and only the phonemes of Onya Darat withoutresorting to diacritics or special characters."

"Yasmina Khadra, a female name, pseudonym of Muhammed Moulessehoul, an Algerian military officer for 25 years is now a French citizen. John Cullen translates The attack (2006) from French. Rosenau?s post-modernist perspective places the Israel-Palestine conflict in a context of social gap. Israel, a First World, whereas Palestine Third World, are both in the Middle East region. Amin Jaafari and his wife, Sihem, a couple of Arab naturalized citizens of Israel, live in urban cosmopolitan city of Tel Aviv. Opposing Amin?s success as a surgeon, Sihem is more attracted to fight for the Palestinian liberation for a homeland. Sihem camouflaged herself with prosthetic pregnancy, blew bombs in a Tel Aviv café, and died. McLeod?s postcolonial point of view places Sihem as a hero. Woodward?s concept of identity addresses the Jaafaris? troubled identity. Thus, opposition against urban cosmopolitan setting is the central theme as a notion of identity of that of the protagonists responding to their set situation."

"Penelitian ini mengkaji Prefiks pembentuk verba dalam bahasa kepulauan Tukang Besi dialek kaledupa. Pemelihan jduul penelitian ini berdasarkan pengamatan dan pengalaman penulis tentang penggunaan prefis verba dalam lingkungan masyarakat Wakatobi khususnya kecamatan kaledupa secara keseluruhan. Teori yang digunakan penelitian ini adalah Teori Morfologi generatif yang dikemukakan oleh Halle dengan menggunakan prinsip-prinsip dan teknik identifikasi morfem. Berdasarkan jenisnya penelitian ini adalah jenis penelitian deskriptif kualitatif yang bertujuan untuk mengungkapkan berbagai informasi kualitatif dengan pendeskripsian yang teliti dan penuh nuansa untuk menggambarkan secara cermat. Data penelitian ini adalah data lisan berupa verba berafiks yang dikumpulkan dari informan. Metode yang digunakan dalam analisis data adalah simal libat cakap. Hasil penelitian ini menunjukan bahwa prefis pembentuk verba dalam bahasa kepulauan tukang besi dialek. Kaledupa terdapat prefis {hon}. {no-}, {he-},{po-}, {ni-}, {heka-}, {to-}."

"As a means of communicating thoughts, gamelan performances affect the way audiences construct their worldview. More than that, listeners in villages believe that performances can affect people?s behaviour. Performances may be deeply influential in the creation of fundamental social values such as in-group integrity, feelings of unity and peace in the community. All this demonstrates that in villages, arts are not autonomous entities; people value the arts as an integral domain with other social activities."

"ABSTRACTThe studies of language variation in social context show that women speak differently than men. Many 5ociolingnistic findings since Jespersen (1922) and Lakoff (1975) up to the most recent findings in the late 20`h century (e.g. Bergvall et.al., 1996; Cheshire et.al., 1998; Coates, 1998), have shown the close relationship of women and politeness. The first studies of women's language and politeness were mostly carried out in the English language. These findings have then triggered parallel studies in non-English languages. Interestingly, many studies that have been conducted in Asian languages such as in Chinese, Japanese, Korean, Javanese and Indonesian, reveal that their studies do not always agree with the findings Found in the English languages studies ''(e.g. Matsumoto, 1988; Errington, 1988; Smith-Hefner, 1988; Gu, 1990; Mao, 1994; Chang, 1999). This evidence has postulated the need of conducting many other studies in politeness and its relation to women's linguistic behavior in other languages and other cultures. Researchers have also believed that situational and cultural variables have indeed played important roles in determining what is considered polite behavior in one's particular speech act. This belief has encouraged me to conduct my research on women's politeness behavior in my own language. My being a Chinese descent born in Java, Indonesia, has inspired me to do my research in the politeness behavior of Chinese Indonesians who live in Java. This"