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"ABSTRACTAs the largest nation with an Islamic population, Indonesia is also home to an intellectual tradition that has received, preserved and cultivated the Platonic-Aristotelean philosophy, the seedbed of Western Philosophical tradition. Along with Hinduism, Buddhism and other religious traditions, we must not forget the enormous influence of the hard working Chinese traders in Indonesia and in the ASEAN who are inspired by Confucian ethics. The main features of these great Asiatic philosophical traditions blend within the context of our malay-polynesian linguistic sensibilities and our colonial encounter with the West. It shows that despite our differences, there are many commonalities that confirm the parallel structure of humanity's great depositories of wisdom and the basic neurological structure of all human beings."

"Makanan merupakan kebutuhan pokok yang penting bagi manusia. Persoalan mengenai makanansering kali digambarkan dalam karya sastra. Indonesia sebagai surga kuliner memiliki berbagaimacam makanan, sedangkan sastra sebagai media dapat dijadikan wahana untukmemperkenalkan berbagai kuliner Nusantara. Penelitian ini menganalisis novel Rahasia Salinemkarya Brilliant Yotenega dan Wisnu Suryaning Adji menggunakan ancangan kualitatif yangdiimplementasikan dengan metode kajian pustaka. Dalam penelitian ini, makanan dalam karyasastra tidak hanya digunakan sebagai objek suatu cerita. Akan tetapi, karya sastra dan makananmemiliki hubungan yang bersifat material dan fiskal serta sosial dan kultural. Masalah yang akandiangkat dalam penelitian ini adalah bagaimana makanan menjadi unsur penting yangmengungkapkan rahasia tokoh dalam novel Rahasia Salinem. Terkait dengan hal tersebut,penelitian ini bertujuan untuk menjelaskan bagaimana makanan, khususnya pecel dapatmengungkapkan rahasia tokoh Salinem mengunakan perspektif gastrocriticism. Perspektifgastrocriticism digunakan untuk memperlihatkan identitas tokoh dalam novel dan sebagai upayauntuk melestarikan kuliner Nusantara. Hasil penelitian ini memperlihatkan empat konsepperspektif gastrocritism, yaitu (1) makanan dan kesenangan, (2) makanan dan seni (bricolage),(3) makanan dan nama, dan (4) makanan dan sejarah. Penelitian ini diharapkan mampu memberikontribusi bagi perkembangan ilmu pengetahuan, khususnya sosiologi sastra dan dalam bidangbudaya sebagai upaya untuk memperkenalkan dan melestarikan kuliner lokal melalui karyasastra.

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Food is mandatory for humans. Matters about food is frequently mentioned in literature works. Indonesia as a culinary paradise has many food, and literature as a media is oftenly used to introduce them. This research is a qualitative research which analyze the novel Rahasia Salinem

by Brilliant Yotenega and Wisnu Suryaning Adji using literature review. In this research, food in

literature work is not only an object to tell stories. But food and literature work has a material, physical, social, and cultural connection. This research answer the question to how food becomes an important element in Rahasia Salinem. The purpose of this research is to explain how food (especially pecel) can be used to reveal the secret of Salinem's character using the perspective of gastrocriticism. The perspective of gastrocriticism is used to depict the identity of the character in the novel and as an attempt to preserve Indonesian culinary. Results shows the four concept of gastrocriticism's perspective, which is (1) food and happiness, (2) food and art (bricolage), (3) food and name, and (4) food and history. This research contributes to the development of science, particularly in sociology of literature and in cultural field as an attempt to introduce and preserve local culinary through literature work."

"Penelitian ini mengkaji tradisi lisan asli Betawi, ngerahul, yang dilakukan masyarakat Betawi Mampang melalui memori kolektif yang mereka miliki. Penelitian ini dilakukan dengan tujuan memperoleh dan mengungkapkan upaya yang nyata untuk mengembalikan peranan ingatan masyarakat Betawi Mampang terhadap tradisinya. Penelitian ini menggunakan metode kualitatif dengan dengan pendekatan deskriptif analitis karena menjelaskan, memberikan ilustrasi, dan simpulan terhadap permasalahan yang telah didapatkan dan diteliti sekaligus cukup adaptif dan peka terhadap pola-pola atau yang diterapkan masyarakat dalam tradisi ini. Metode pengumpulan data yang digunakan untuk penelitian ini adalah wawancara dengan beberapa narasumber terverifikasi, termasuk budayawan Betawi dan pelaku budaya tersebut. Penelitian ini memperoleh temuan bahwa ngerahul pada era modern di kawasan tersebut dijalankan atas dasar kebutuhan pelakunya dengan modal ingatan masa lalu. Di satu sisi, dengan ngerahul, mereka memperoleh timbal balik dan nilai-nilai yang bermanfaat untuk kehidupan mereka.

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This research examines the indigenous oral tradition of Betawi called ngerahul, which is practiced by the Betawi community in Mampang, through their collective memory. The purpose of this study is to obtain and reveal the genuine efforts to restore the role of Betawi Mampang community's memory in relation to their tradition. This research utilizes a qualitative method with an analytical descriptive approach, as it seeks to explain, illustrate, or draw conclusions regarding the identified and researched issues, while also being adaptable and sensitive to the patterns or practices implemented by the community in this tradition. The data collection method employed for this research is interviews with several verified sources, including Betawi cultural experts and practitioners. The study findings indicate that ngerahul, in the modern era of the area, is carried out based on the needs of its participants with the aid of past memories. With ngerahul, they gain reciprocity and values that are beneficial to their lives."

"This article deals with traditional literature of the Pakpak-Dairi and Karo peoples in North Sumatra, who are speakers of closely related Batak languages and have many common features in their language and culture. Their traditional life-style, based on agriculture and the use of forest products, requires the regular performance of community rituals featuring songs, dance, music and other oral traditions including storytelling. The songs, prayers, and stories belonging to their literary tradition have characteristic features that are intimately connected with the social context in which they are created and performed. Karo and Pakpak-Dairi oral genres often contain information about the natural environment, local customs and religious concepts. They may also reflect perceptions of relationships with neighbouring groups, such as the Minangkabau and the Malays who live in the coastal areas."

"Penelitian ini bertujuan untuk mengidentifikasi unsur-unsur dalam tradisi lisan seni pertunjukan randai Minangkabau, kegiatan preservasi pengetahuan yang telah dilakukan, kendala dalam proses preservasi pengetahuan, serta langkah-langkah yang bisa dilakukan dalam rangka mempreservasi pengetahuan yang terdapat dalam tradisi lisan seni pertunjukan randai Minangkabau. Metode yang digunakan adalah metode penelitian dengan pendekatan kualitatif dan pengumpulan data melalui metode wawancara dan analisis dokumen. Hasil dari penelitian ini menyimpulkan bahwa randai merupakan kesenian tradisi masyarakat yang dibangun dari tiga komponen penting, yakni silek, kaba, dan dendang atau gurindam. Setiap unsur saling menunjang guna membangun fungsi utama randai sebagai representasi dan media komunikasi adat serta sebagai identitas budaya masyarakat Minangkabau. Perkembangannya, tradisi bakaba babarito masyarakat Minangkabau mempercepat proses sosialisasi dan transfer randai beserta pengetahuan di dalamnya. Akan tetapi hal tersebut pun menjadi kendala dan penghambat terjaganya originalitas dari kesenian randai itu sendiri. Kegiatan preservasi yang sudah dilakukan pada umumnya berupa kegiatan sosialisasi dalam bentuk interaksi tatap muka langsung serta proses imitasi. Eksternalisasi berupa pendokumentasian tradisi sudah mulai dilakukan, akan tetapi belum pada tataran analisa, kemas ulang, serta transfer pengetahuan sehingga sebagian besar pengetahuan tersebut hanya tersimpan di lembaga pemerintah seperti Dinas Pariwisata. Minimnya kebijakan sehubungan dengan penggunaan bahasa Minangkabau di lingkungan pendidikan formal serta kebijakan yang menghidupkan kembali fungsi surau sebagai media pendidikan informal masyarakat menjadi pemicu lain hilangnya pengetahuan randai dalam masyarakat. Oleh karena itu sangat disarankan peran serta seluruh lapisan masyarakat dan pemerintah untuk menjaga dan melestarikan pengetahuan dalam randai dengan lebih terstruktur dan berkesinambungan guna menjaga originalitas dan fungsi utama dari randai itu sendiri.

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The aims of this research is to identified the elements of the oral tradition on Minangkabau's Randai Performing Arts, knowledge preservation activities that have been done, all constrains in the knowledge preservations process and all steps that can be done to do the knowledge preservation on Minangkabau's randai performing arts. The research method that used in this research is qualitative approaches and the methods of data collection are through interviews and document analysis.

The result of this research conclude that randai is an artistic tradition which built from three component, namely silek, kaba and dendang or gurindam. Each element are being supporting each other in order to build the main function of randai, i.e. as representative and media communication as well as the cultural identity of Minangkabau indigenous community. In its development, the bakaba babarito Minangkabau's tradition accelerate the process of socialization of randai and the transfer of knowledge inside randai. However, it's not being an obstacles and barrier to maintain the originality of randai itself.

The preservation activities that have been done, on general, is in the form of socialization activity which is on face to face interaction and on the limitation process. The externalization activity on documentation of randai tradition is already begun, but not at the analysis level, repackaging, and also transfer of knowledge. So that most of the knowledge are only store in government agencies such as the department of tourism.

The lack of policy on the use of Minangkabau language in formal education environment and policy to revive the surau function as an informal education media for Minangkabau community became another trigger on knowledge loss of randai in society. Therefore, it is highly recommended the participation of all levels in society and government to maintain and preserve the knowledge of randai with more structured and continuous in order to maintain the originality and the main function of randai itself."