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"Narasi mengenai kedigdayaan Kerajaan Makassar beberapa abad lalu tidak terlepas dari salah satu tradisi atau ritual kuno prajurit perang Makassar, yaitu Angngaru Tubarani. Setiap tradisi yang bertahan dan masih dilaksanakan suatu masyarakat, masing-masing memiliki narasi pengetahuan lokal dan nilai yang dijunjung oleh masyarakat pemiliknya, termasuk dalam hal ini Angngaru Tubarani sebagai tradisi lisan masyarakat Makassar. Namun, dewasa ini Angngaru Tubarani dijumpai dengan sebuah bentuk pertunjukan populer, yang secara konseptual telah mengalami perubahan fungsi. Tesis ini bertujuan untuk mengungkap kandungan memori kultural, aspek tradisi lisan dan penyebab terjadinya perubahan fungsi pada tradisi ini— Angngaru Tubarani dari ritual kuno menjadi pertunjukan populer. Sumber data diperoleh dengan menggunakan pendekatan kajian tradisi lisan dan etnografi budaya, yaitu metode pengamatan aktif dan pasif (keterlibatan langsung dalam pertunjukan), wawancara langsung terhadap praktisi, dan studi kepustakaan. Kemudian, studi ini ditunjang oleh beberapa landasan teori seperti: tradisi lisan, memori kultural, ritual dan seni pertunjukan, perubahan dan komodifikasi. Hasil penelitian ini mengungkapkan nilai dan pengetahuan lokal masyarakat Makassar yang menubuh pada tradisi ini. Selain itu, data-data faktual yang ditemukan menunjukkan penyebab terjadinya perubahan fungsi pada tradisi ini, perubahan fungsi atau komodifikasi tersebut dimaknai sebagai sebuah strategi untuk mempertahankan ataupun menjaga Angngaru Tubarani agar memori budaya tetap terawat dalam lingkup masyarakat Makassar.

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The narrative of superiority of the Makassar Kingdom several centuries ago is inseparable from one of the ancient traditions or rituals of Makassar war soldiers, namely Angngaru Tubarani. Each tradition that has survived is still being carried out by a community has a narrative of local knowledge and values that are upheld by the community, including Angngaru Tubarani as in this case an oral tradition of the Makassar people. However, nowadays Angngaru Tubarani is found with a form of popular performance, which conceptually has undergone a changing function. This thesis aims to reveal the content of cultural memory, aspects of the oral tradition and the causes for the changings function of this tradition—Angngaru Tubarani from ancient rituals to popular performances. Sources of data were obtained using an oral tradition study approach and cultural ethnography, namely active and passive observation methods (direct involvement in performances), direct interviews with practitioners, and literature study. Then, this study is supported by several theoretical foundations such as: oral tradition, cultural memory, ritual and performing arts, function changings and commodification. The results of this study reveal the values and local knowledge of the Makassar people who are embodied with this tradition. In addition, this research found the causes of the function alteration of this tradition, meanwhile the changings function or commodification interpreted as a strategy to maintain or preserving Angngaru Tubarani so that cultural memory will long lasting within Makassar society"

"Tesis ini menganalisa proses pemaknaan dari memorialisasi pemerintah kota dalam mengkonstruksi citra Kota Sawahlunto yang diartikulasikan dalam Museum Goedang Ransoem dan Lubang Tambang Mbah Soero. Penelitian memfokuskan pada persilangan pemaknaan dari ingatan masyarakat, memorialisasi pemerintah kota, dan penulisan sejarah. Data diperoleh dari pendekatan etnografi di Kota Sawahlunto, Provinsi Sumatera Barat dari bulan Januari 2016 sampai dengan Februari 2017. Penelitian menggunakan konsep memori kolektif dan warisan budaya.Hasil penelitian ini menunjukkan adanya kompleksitas pemaknaan memorialisasi pemerintah sebagai pemaknaan dominan. Pemerintah membentuk makna dominan melalui penamaan situs pariwisata, dan benda material museum yang ditanggapi secara beragam oleh masyarakat. Masyarakat menggunakan justifikasi kedekatan dengan keseharian dan sejarah lisan. Penulis menemukan pemaknaan dominan pemerintah kota berbeda dengan penulisan sejarah. Pemegang otoritas memiliki kuasa dalam mengkonstruksi memori kolektif menjadi pemaknaan dominan. Kompleksitas dari pemaknaan dominan memperlihatkan bahwa tidak ada wacana dominan yang mutlak. Penelitian ini menunjukkan akan selalu ada pemaknaan berbeda yang terbentuk.

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This thesis analyzes the process of how the dominant meaning by the city government in constructing Sawahlunto rsquo s branding articulated in Museum Goedang Ransum and Lubang Tambang Mbah Soero. There are various meanings encoded in the museums, which are the society rsquo s memory, how the government constructs memory, and the writing of history. The data were obtained through ethnographic research in Sawahlunto, West Sumatera Province, from January 2016 to February 2017. Exploring the dynamics of the construction of the dominant meaning reflects how collective memory, representation, and cultural heritage could be further problematized in these case studies.The results of this study indicate the complexity of how the government constructs memory as a dominant forces in the transformation of Sawahlunto. The government enforce a dominant meaning through, for example, naming of tourism sites and museum representation, which is responded differently by the society. Society uses the justification of stheir daily life and also its oral history. The dominant meaning is increasingly visible when compared to the writing of history and this reveals its position in the construction of the city 39 s branding. The government has the power to construct a particular collective memory as the dominant meaning. The complexity of the chosen studies shows that there is no absolute dominant discourse. This study shows that there will always be other different meanings."

"Meski tragedi 9/11 telah berlalu, memori tentangnya masih tetap ada. Dengan membongkar konstruksi memori 9/11 dalam dua novel anak yakni United We Stand (2009) dan Towers Falling (2016), penelitian ini bermaksud untuk melihat dinamika identitas bangsa Amerika yang terefleksikan melalui konstruksi memori tersebut. Hasil analisi menunjukkan bahwa memori 9/11 dalam kedua novel dikonstruksikan melalui dua sudut pandang yakni sudut pandang institusi dan personal. Melalui sudut pandang institusi memori 9/11 dikonstruksi dalam framing aksi teror, pengalaman traumatis, sejarah, dan persatuan bangsa. Melalui sudut pandang personal memori 9/11 dikonstruksi dalam framing pengalaman traumatis, American Dream, dan kepahlawanan. Konstruksi memori tersebut merefleksikan pandangan teks terhadap identitas bangsa Amerika. Di satu sisi, identitas bangsa Amerika sebagai bangsa adidaya terus dipertahankan di kedua novel. Di sisi lain, American Dream sebagai bagian dari identitas bangsa Amerika mengalami pergeseran makna. Pergeseran tersebut berkaitan dengan isu rasial yang berkembang seiring waktu di Amerika. American Dream dalam United We Stand cenderung memihak pada kulit putih (white supremacy) sedangkan American Dream dalam Towers Falling cenderung bersifat multikultural meski juga terdapat ambivalensi di dalamnya. Dengan demikian, pergeseran tersebut memperlihatkan bahwa identitas bangsa Amerika terbilang dinamis.

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Although the 9/11 tragedy has passed, the memory remains. By analyzing the 9/11 memory construction in two children's novels United We Stand (2009) and Falling Towers (2016), this study intends to show American identities reflected from the novels. The results show that the 9/11 memories in both novels are constructed through two perspectives; institutional and personal. From institutional perspective, the 9/11 memory is constructed in four frames; acts of terror, traumatic experiences, history, and unity. From personal perspective, the 9/11 memory is constructed in three frames: traumatic experiences, the American Dream, and heroism. The memory construction reflects the texts’ views of American national identity. On one hand, American identity as a superpower country continues to be maintained in both novels. On the other hand, the American Dream as part of American identity experienced a shift in meaning. This shift is related to racial issues that have developed over time in America. The American Dream in United We Stand tends to side with white people (white supremacy). On the contrary, the American Dream in Towers Falling tends to be multicultural even though there is also ambivalence in it. This shift shows that American identity is dynamic.

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"Perubahan fungsi memori dapat terjadi pada pekerja las akibat pajanan mangan dan aluminium. Efek nikotin pada rokok dapat meningkatkan fungsi memori dalam waktu singkat namun merusak pada pajanan lama. Terdapat juga kontribusi radikal bebas rokok terhadap gangguan memori. Penelitian ini bertujuan membandingkan fungsi memori pekerja pengolah logam berdasarkan kebiasaan merokok yang diukur kadar kotininnya.Metode: Desain penelitian potong lintang, subyek penelitian 97 pengolah logam. Pajanan logam lingkungan diukur dengan Atomic Absorbsion Spectrophotometry. Data dikumpulkan dengan kuesioner dan pemeriksaan neuropsikiatri Becks Depression Inventory II, digit span backward, dan Rey Osterrieth Complex Figure Test mengukur fungsi memori pada skor panggil tundanya. Pajanan rokok diukur dengan indeks Brinkmann dan kadar kotinin plasma subyek penelitian.Hasil: Kadar logam berat di lingkungan adalah 4x10-6 mg/m3 untuk mangan dan 1x10-6 mg/ml3 untuk aluminium dan masih di bawah ambang batas nasional. Fungsi memori pekerja perokok sedang (median 10,7{8-13,5}) lebih rendah dibandingkan bukan perokok (median 23{7-34}) (p=0,02). Median skor fungsi memori kelompok kadar kotinin darah ≥ 14 mg/ml adalah 23(5-34) yang tidak berbeda bermakna dengan fungsi memori kelompok dengan kadar kotinin darah < 14 mg/ml yaitu 21(7-35) (p=0,826).Kesimpulan: Ada perbedaan fungsi memori antara kelompok perokok sedang dan bukan perokok pada pekerja pengolah logam dengan kadar logam lingkungan di bawah ambang batas nasional, sedangkan berdasarkan pembagian kadar kotinin darah tidak ada perbedaan fungsi memori yang bermakna.

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Background and Objective: Changes in memory function as a result of manganese and aluminium exposure is a potential risk to metal workers. The effect of tobacco?s nicotine can enhance memory in short term but damaging in long term. Tobacco?s free radical is also a contributing factor in disrupting memory function. This study was conducted to compare the memory function of metal workers based on the metal fume exposure and their smoking habit.Methods: This cross-sectional study consist of 97 metal workers. Metal fume exposure in the workplace measured using Atomic Absorbsion Spectrophotometry. Data collected through interview, neuropsychiatric examination with Becks Depression Inventory II, Digit Span Backward, and Rey Osterrieth Complex Figure Test to measure memory function by means of the delayed recall score. Smoking exposure evaluated by Brinkmann Index and analyzing cotinine in blood.Results: Metal exposure in the workplace are 4x10-6 mg/m3 for manganese and 1x10-6 mg/ml3 for aluminum, below national limit. Memory function of moderate smokers (10,7{8-13,5}) are lower than non smokers (23{7-34}) (p=0,02). Workers with blood cotinine level ≥ 14 mg/ml have memory function 23(5-34) not significantly different with those whose blood cotinine level < 14 mg/ml {21(7-35)} (p=0,826).Conclusions: Exposed by metal fume below national exposure limit, there is a statistically significant distinction between group of non smokers and moderate smokers metal workers in their median score of memory function which is not shown by comparison of memory function based on blood cotinine level."

"Skripsi ini membahas tentang pengaruh memori pada hunian milik orang yang merantau. Pada dasarnya manusia senang menetap tetapi saat ada intervensi berupa perpindahan, pola kehidupan tersebut akan berubah. Dua responden berlatar belakang keluarga Minang - yang memiliki tradisi merantau dalam sistem adatnya - dan saat ini merantau ke Depok digunakan sebagai narasumber studi kasus. Melalui perbandingan hunian sebelum merantau dengan hunian saat ini di Depok, baik dari segi aktivitas maupun kondisi tempat tinggalnya, terlihat bahwa memori berpengaruh penting dalam membentuk tempat untuk menghadirkan kembali sense of home di perantauan. Namun, di sisi lain, proses merantau berdampak pada pengikisan memori itu sendiri.

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This thesis discusses about the influence of memory on the habitation of perantau. Basically humans like to settle but when there is intervention of migration, their patterns of life will change. Two respondents from Minang family background - which has a tradition of merantau in their tradition system - and at this moment merantau to Depok were used as case study resources. Through the comparison of their habitation before merantau with current habitation at Depok, both in terms of activity and living conditions, it appears that memory is an important influence in shaping the place to bring back a sense of home in perantauan. However, on the other hand, merantau impacted on deletion of memory itself."

"[ABSTRAKSkripsi ini membahas tentang perubahan fungsi shemagh sebagai kain pelindung atau penutup kepala atau tubuh yang bermula dipakai oleh petani, suku Badui, dan rakyat desa di Palestina yang berpindah ke kota, dan menyebar ke kota-kota Palestina. Dalam penulisan skripsi ini penulis menggunakan pendekatan penelitian kualitatif dan deskriptif yaitu penelitian yang menggambarkan, mencatat, menganalisis, dan menginterpretasikan data yang disajikan dalam bentuk teks naratif, kata-kata, ungkapan, pendapat, dan gagasan yang dikumpulkan oleh penulis dari beberapa sumber sesuai dengan teknik atau cara pengumpulan data. Teknik pengumpulan data dengan menggunakan teknik studi kepustakaan yang dilakukan dengan cara membaca dan mempelajari sejumlah buku, literatur, jurnal ilmiah, laman internet dan wawancara untuk mendapatkan data yang menjadi landasan dalam penelitian ini. Dari hasil analisis deskriptif diperoleh informasi mengenai perubahan fungsi shemagh dan bagaimana shemagh dapat tersebar di dunia Internasional. Hasil penelitian menunjukkan bahwa shemagh digunakan sebagai simbol solidaritas perlawanan rakyat Palestina terhadap penjajah Inggris dan Zionisme. Pemimpin Palestina Yasser Arafat menggunakan shemagh sebagai pelindung kepala sehari-hari sebagai simbol atau ciri khas Palestina dan juga sebagai simbol solidaritas. Kemunculan Arafat dengan menggunakan shemagh dalam acara-acara penting yang diliput oleh media, mengundang banyak pertanyaan mengapa shemagh selalu digunakan. Berbagai negara dengan kondisi geografis yang berbeda mulai tertarik dengan penggunaan shemagh. Selain sebagai pelindung kepala, negara-negara bermusim dingin seperti Eropa, shemagh digunakan sebagai syal atau scarf. Shemagh di negara-negara Arab seperti Arab Saudi digunakan sebagai tanda kedewasaan seorang pria, acara-acara formal, atau sebagai tanda seseorang yang penting dalam kepemerintahan dengan egal sebagai mahkotanya. Kemudian shemagh menjadi terkenal di dunia Barat dan menjadikannya sebagai mode fesyen.;

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ABSTRACTThis study focuses on the changes of shemagh functions as a protector of the head and body that originated used by farmers, bedouin, and the Palestinian villagers. They moved into the cities, causes shemagh spread out. In the writing of this study, the author uses a qualitative research approach and descriptive research, which is a research that describes, records, analyzes, and interprets data presented in the form of narrative text, words, expressions, opinions and ideas collected by the author from several sources in accordance with techniques or method of data collection. At this phase the author uses literary research, phase by reading and studying a number of books, literature, scientific journals, the internet website and interview to get a theoretical framework which form the basis for this study. The results of the descriptive analysis obtained information about the changes of shemagh functions and how shemagh can spread internationally. The results show that shemagh used as a symbol of solidarity with the Palestinian people's resistance against the British and the Zionism. Palestinian leader, Yasser Arafat, used shemagh as protective headgear and he always wearing shemagh everyday as a symbol and characteristic of Palestine and also a symbol of solidarity of the Palestinian. The appearance of Arafat using shemagh in important events covered by the media, are open to question why shemagh always used. Various countries with different geographical conditions became interested in the use of shemagh. Besides as protective headgear, many people in the seasonal cold countries like Europe use shemagh as a scarf. In Arab countries like Saudi Arabia use it as a sign of maturity of a man, formal occasions, or as a sign of someone who is important in governance with egal as crown. Then, shemagh have been knowing in the Western and make it as a fashion.,

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ABSTRACTThis study focuses on the changes of shemagh functions as a protector of the head and body that originated used by farmers, bedouin, and the Palestinian villagers. They moved into the cities, causes shemagh spread out. In the writing of this study, the author uses a qualitative research approach and descriptive research, which is a research that describes, records, analyzes, and interprets data presented in the form of narrative text, words, expressions, opinions and ideas collected by the author from several sources in accordance with techniques or method of data collection. At this phase the author uses literary research, phase by reading and studying a number of books, literature, scientific journals, the internet website and interview to get a theoretical framework which form the basis for this study. The results of the descriptive analysis obtained information about the changes of shemagh functions and how shemagh can spread internationally. The results show that shemagh used as a symbol of solidarity with the Palestinian people's resistance against the British and the Zionism. Palestinian leader, Yasser Arafat, used shemagh as protective headgear and he always wearing shemagh everyday as a symbol and characteristic of Palestine and also a symbol of solidarity of the Palestinian. The appearance of Arafat using shemagh in important events covered by the media, are open to question why shemagh always used. Various countries with different geographical conditions became interested in the use of shemagh. Besides as protective headgear, many people in the seasonal cold countries like Europe use shemagh as a scarf. In Arab countries like Saudi Arabia use it as a sign of maturity of a man, formal occasions, or as a sign of someone who is important in governance with egal as crown. Then, shemagh have been knowing in the Western and make it as a fashion.]"

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Layaknya organisme yang hidup, kota akan terus berubah. Tiap sudut kota menjadi saksi atas rekam jejak perubahan tersebut. Dalam konteks ini, ruang publik di kota berperan ganda: sebagai repositori sekaligus tempat diproduksinya memori kolektif. Tempat dimana masa lalu dan masa kini mematerialisasikan dirinya dalam satu waktu. Tulisan ini akan menelusuri jejak memori kolektif di ruang publik kota yang lebih lanjut membentuk identitas ruang tersebut di mata publik. Objek studinya ialah Taman Ismail Marzuki, ruang publik yang kaya akan nilai histori. Penelusuran dilakukan dengan metode etnografi, melibatkan wawancara kualitatif dan observasi mendalam dengan kajian berdasarkan narasi formal sejarah sebagai pembandingnya. Hasilnya, didapatkan rangkaian identitas TIM yang variatif pada tiap periodenya, dengan potongan memori kolektif masa lampau yang turut tersisip di wujud terbarunya. Residu dari memori kolektif ini beragam wujudnya, muncul dalam bentuk program ruang, nama bangunan, mural, hingga motivasi komunitas seni untuk berlatih di TIM.

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A city is similar to a living organism, constantly changing. Every corner of the city becomes a witness to these transformations. In this context, the city's public spaces serve a dual role: as repositories and as sites where collective memory is produced. They are the places where the past and present materialize simultaneously. This article will explore the traces of collective memory in public spaces, which will further shape the identity of these spaces in the eyes of the public domain. The study will focus on Taman Ismail Marzuki (TIM), a public space that is rich in historical value. The exploration is conducted through ethnographic methods, involving qualitative interviews and in-depth observations, with a comparative analysis based on formal historical narratives. The findings reveal a diverse range of TIM's identities in each period, with fragments of collective memory from the past embedded in its current form. The residues of this collective memory take various forms, appearing as spatial programs, building names, murals, and even motivating artistic communities to practice at TIM.

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