AbstrakKampus berfungsi tidak hanya sebagai jembatan untuk mencapai pendidikan tinggi, namun juga wahana untuk mengembangkan kompetensi individu, termasuk dalam bidang sastra. Sastrawan-sastrawan muda atau yang bertumbuh ketika menempuh pendidikan di perguruan tinggi atau kampus ini biasa disebut sastrawan kampus. Ppenelitian ini bertujuan mengidentifikasikan latar belakang sosial, ideologi, profesionalisme kepengarangan, dan posisi sosilal sastrawan kampus FBS UNY khasanah sastra Indonesia. Penelitian ini menggunakan pendekatan fenomenologis dengan fokus penelitian pada sastrawan kampus yang aktif menulis prosa (novel dan cerpen) di Fakultas Bahasa dan Seni UNY. Hasil penelitian sebagai berikut. Pertama, sastrawan kampus Universitas Negeri Yogyakarta sebagian besar berasal dari suku Jawa. Sastrawan kampus lebih banyak didominasi lelaki. Umumnya, sastrawan kampus memiliki latar belakang keluarga yang berkorelasi dengan dunia pendidikan. Kedua, sastrawan kampus umumnya lebih memilih memperhatikan hal-hal yang dianggap sering diabaikan dalam kehidupan untuk ditulis dalam karya mereka. Idealisme mengenai nilai-nilai otentik yang berbenturan dengan nilai pragmatisme masyarakat menjadi energi besar yang menggerakkan sastrawan-sastrawan kampus untuk menulis. Ketiga, sastrawan-sastrawan kampus umumnya tidak menjadikan menulis sebagai profesi utama mereka. Menulis adalah kerja sampingan. Sastrawan kampus tidak bergantung pada patronase tertentu. Keempat, beberapa sastrawan kampus memiliki posisi yang cukup penting dalam sastra Indonesia. Posisi ini dipengaruhi oleh produktivitas karya, promosi dan publikasi, serta jejaring yang dimiliki. Semakin banyak karya yang dihasilkan dan dipublikasikan secara massif di berbagai media, maka penulis karya tersebut akan semakin dikenal oleh masyarakat.Kata kunci: profil, sastrawan kampus, sosiologi pengarang Abstract The aims of this study are: (1) to identify the social background of campus writers, (2) to explain the social ideology of campus writer, (3) to explain the professionalism of campus writer, and (4) to map the social position of FBS UNY campus writers in Indonesian literature. This research is a fenomenological qualitative research with a focus of research on campus writers who are active in writing prose (novels and short stories) in the Faculty of Language and Arts of UNY, using the author's sociology approach. The research subjects were selected purposively, namely Herlinatiens, Kedung Darma Romansha, Eko Triono, Muhammad Qadhafi, and Kun Anindito. Data collection techniques used in interviews, searches and studies of campus literary works, as well as news searches in various media. The validity used is expertjudgment, while the reliability of the data is triangulation between researchers and sources. The results of the study show: (1) most of the Yogyakarta State University campus writers are from Javanese. Campus writers are dominated by men. Generally, campus writers have a family background that correlates with the world of education, except Kedung Dharma. (2) Campus writers generally prefer to pay attention to things that are considered often ignored in life to be written in their work. Idealism about authentic values that collide with the pragmatism of the community becomes a great energy that motivates campus writers to write. (3) Campus writers generally do not make writing their main profession. Writing is a side job. Campus writers do not depend on certain patronage. (5) Some campus writers have quite important positions in Indonesian literature. This position is influenced by the productivity of works, promotions and publications, and the networks that are owned. The more massive work produced and published in various media, the writer of the work will be increasingly known by the public.Keywords: profile, campus writer, author’s sociology approach
This study aims to describe the characterization of the elderly, intertextual relationsof the characters of the elderly with Ronggowarsito and Nabi Hizdir, and reflection onissues of the New Order politics in Kuntowijoyo’s novels. The data sources were twonovels by Kuntowijoyo, namely (a) Mantra Pejinak Ular and (b) Wasripin dan Satinah.The results of the study are as follows. First, the characterization of the elderly is madethrough two ways, namely the physical and spiritual modes. Second, the character of theelderly in Mantra Pejinak Ular has an intertextual relation with Ronggowarsito and that inWasripin dan Satinah has an intertextual relation with Nabi Hidzir. Third, the characters ofthe elderly reflect issues of the New Order politics, including: (a) the image of the rulingparty to win in the general election, (b) the loyalty to the ruling party, (c) the arrest andassassination of political opponents, and (d) the economic monopoly and signs of thedownfall of the ruler.
This research study aims to describe the characteristics of the site that includes short stories cyber, the fact of short stories cyber namely plot, character, and setting, and the characteristics of the reader and the author of short stories cyber.The research subjects were short stories cyber in www.kolomkita.com dan www.kemudian.com that published in April 2008. The data collected through data cards and analyzed by categorizing them in accordance with the predetermined categories.The research finding show that the site that contains short stories cyber determined by its organizer, both vision and personal as admin. Second, sitesthat contain short stories have hardly any cyber script selection process so that cyber short story has some weakness on the resolution of the story, the cultivation of the conflict, climax,character, and setting. A lot of short stories cyber are unfinished and very short. The shortstories writer and reader cyber is a community that found a path from them, by them, andfor them.
Fiksimini adalah fenomena kesusastraan yang lahir karena peran media. Penelitian ini bertujuan menjelaskan perkembangan struktur, penulis, dan penerimaan pembaca fiksimini di Indonesia. Penelitian ini merupakan penelitian konten terhadap fiksimini yang diambil dari Twitter, Facebook, dan Instagram. Sumber data penelitian berupa kata, frasa, kalimat, atau paragraf dalam fiksimini yang memuat informasi mengenai struktur fiksimini. Selain fiksimini, sumber data sekunder penelitian ini adalah informasi mengenai penulis dan respon pembaca yang diperoleh dari berbagai literatur pendukung, seperti laman berita, media sosial, dan artikel penelitian. Pengambilan data yang berkaitan dengan rumusan masalah dilakukan dengan teknik membaca dan mencatat. Teknik analisis data penelitian ini dilakukan secara deskriptif kualitatif, dengan menggunakan teori resepsi sastra. Adapun langkah-langkahnya, yaitu: (1) mencatat atau merekam fiksimini, penulis, dan respons pembaca terhadap fiksimini dari berbagai media daring maupun luring; (2) melakukan telaah kritis atas struktur fiksimini sehingga memperoleh gambaran perkembangannya; (3) mengumpulkan dan mengategorisasi berdasar rumusan masalah; dan (4) melakukan pembahasan dan inferensi berdasarkan pendekatan resepsi sastra. Penelitian ini menggunakan validitas semantis dan reliabilitas interrater dan intrarater. Hasil penelitian menunjukkan bahwa struktur fiksimini sangat dipengaruhi oleh platform media publikasi yang digunakan. Fiksimini di Indonesia berkembang melalui akun Twitter @fiksimini. Media sosial dan komunitas fiksimini berperan dalam perkembangannya. Penerimaan terhadap fiksimini terlihat dalam keterlibatan aktif publik dalam menghasilkan tulisan serta adanya penelitian, penulisan kritik, atau esai sastra.Kata kunci: fiksimini, media sosial, perkembangan The development of fiksimini in Indonesia in 2010 – present AbstractFiksimini is a literary phenomenon that was born due to the role of the media. This research aims to explain the development of the structure, writers, and reader acceptance of fiksimini in Indonesia. This research is content research on fiksimini taken from Twitter, Facebook, and Instagram. The data sources are words, phrases, sentences, or paragraphs in fiksimini that contain information about the structure of fiksimini. In addition to fiksimini, the secondary data source of this research is information about the author and readers' responses obtained from various supporting literature, such as news pages, social media, and research articles. Data collection related to the formulation of the problem is done by reading and recording techniques. The data analysis technique of this research was carried out in a descriptive qualitative way, using literary reception theory. The steps are (1) recording or recording fiksimini, writers, and readers' responses to fiksimini from various online and offline media; (2) conducting a critical review of the structure of fiksimini to obtain an overview of its development; (3) collecting and categorizing based on the formulation of the problem; and (4) conducting discussion and inference based on the literary reception approach. This research uses semantic validity and interrater and intrarater reliability. The results show that the structure of fiksimini is strongly influenced by the publication media platform used. Fiksimini in Indonesia developed through the Twitter account @fiksimini. Social media and the fiksimini community play a role in its development. The acceptance of fiksimini can be seen in the active involvement of the public in producing writing as well as research, writing criticism, or literary essays.Keywords: fiksimini, social media, development
This article explores dangdut and mystical culture in prostitution which is represented in Telembuk, a novel with Indramayu prostitution background. Indramayu is one of the cities with the highest number of sex workers in Indonesia. Poverty, low education, lack of roles of parents and society in children's education, hopelessness in life and conflict with partners are some of the factors that cause women to fall into the world of prostitution. Commercial sex workers are oppressed not only by men (pimps, bosses, or lovers), but also women (sex mentors). What is unique in the life of prostitution in Indramayu is that commercial sex workers use magic and dangdut to commerce themselves. Commercial sex workers use mystical rituals as taught by shamans (who are also their sex mentors). The profession as a dangdut singer is a cover for commercial sex workers. Prostitution and dangdut activities are usually done at night. In this case, dangdut and mystical beliefs also strengthen the capitalist power of the body of commercial sex workers in Indramayu. The position of commercial sex workers in Indramayu is biased: on the one hand they are hated by society, on the other hand they are used as entertainers.
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