1: Heirs to world culture 1950-1965 An introduction

Lindsay, Jennifer

doi:10.1163/9789004253513_002

Cited by 7 publications

(3 citation statements)

References 4 publications

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“…In the era of Japanese occupation, Indonesia was never safe for long enough to restabilize the ravaged society. The Dutch Military Aggression, the PRRI/Permesta rebellion up to the G30S event resulted in economic, security and social crises, so that the tradition of social harmony was almost silent at that time (Lindsay 2012). Security instability had a major influence on the inter-religious harmony among the people of Bunga Bondar.…”

Section: The Ups and Downs Of Inter-religious Harmonymentioning

confidence: 99%

Local Wisdom and National Integration in Indonesia: A Case Study of Inter-Religious Harmony amid Social and Political Upheaval in Bunga Bondar, South Tapanuli

Sinaga

Tanjung

Nasution

2019

JMSNI

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This study emphasizes on inter-religious affairs happened in Bunga Bondar, South Tapanuli began to experience turmoil when thenational movement era started in 1908 and itstillhappens to present-day. The Dutch colonial government advocated for inter-religiousharmony at a local level. The policy was pursued by the the Dutch colonial government out offear that the Indonesian people would developa sense of unity and fraternityamong them, thereby intensifying thespirit of nationalism. The Dutch government’s concern eventuallycame true when the power of the Christian wingof the national movement cooperated with itsIslamic counterpart. Along with the political upheavalsand social changes experienced by the Indonesian people, the harmony between religious groups in various regions was affected. Despite migration, changes of central and local leadership, and the flow of modernization that took place, the dynamics of inter-religious harmony of the 1930s are still present today.The tradition, the spirit of harmony, leadership models, and the application of local wisdom are all the key to the survival of inter-religious harmony in Bunga Bondar, South Tapanuli, as findings in research that can be used as a guide or model to build national integrity.

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Section: The Ups and Downs Of Inter-religious Harmonymentioning

confidence: 99%

Local Wisdom and National Integration in Indonesia: A Case Study of Inter-Religious Harmony amid Social and Political Upheaval in Bunga Bondar, South Tapanuli

Sinaga

Tanjung

Nasution

2019

JMSNI

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“…Pada perkembang selanjutnya, komik juga tidak terlepas dari kontelasi politik dan kebijakan pemerintah yang berkuasa. Sebagai contohnya adalah era 1950-1960 yang merupakan konteslasi perebutan politik dan kuasa melalui estetika (Lindsay, 2012) dengan memunculkan gagasan kembali pada sumber-sumber tradisi dan kebudayaan. Namun, kajian-kajian yang ada belum secara terukur menyebutkan masuknya komik-komik terjemahan seperti Tintin dalam kebudayaan dan dunia literal Indonesia.…”

Section: Pendahuluanunclassified

Onomatopoea sebagai Pembuka Signifikasi Teks dalam Komik Tintin Petualangan Tintin Penerbangan 714 ke Sidney versi Terjemahan Bahasa Indonesia

Ardianto

Susanto

Mataram

2018

MJSB

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Komik Tintin memperlihatkan onomatopoea yang dimanfaatkan untuk memperjelas makna. Onomatopoea memberikan “celah” sebagai pembuka makna teks dengan melihat gagasan yang lain dalam teks. Pembacaan yang dilakukan atas onomatopoea adalah pembacaan dekonstruksi. Masalah utama dari hal itu adalah apakah makna dalam teks dengan mendasarkan pada bagian terpinggir dari teks seperti onomatopoea. Objek material dari tulisan ini komik terjemahan dari Tintin edisi Petualangan Tintin Penerbangan 714 ke Sidney. Objek formalnya adalah makna dari teks Tintin. Data yang digunakan adalah onomatopoea dalam teks, gagasan yang muncul dari teks, isi cerita dan lain-lain. Teknik interpretasi data dilakukan dengan mendasarkan pada prosedur pembacaan dekonstruksi. Hasil yang diperoleh menunjukkan bahwa onomatopoea menjadi pembuka makna teks melalui serangkaian oposisi seperti onomatopoea versus narasi teks, onomatopoea versus visual, dan narasi teks versus visual. Onomatopoea mengikat sekuen sebelum dan sesudahnya dan meluruhkan narasi teks serta visual yang “tidak penting” disekitar onomatopoea. Gagasan interteks yang muncul adalah melanjutkan proyek rasionalisme, bias kolonial dan keunggulan ras, serta meluruhnya gagasaan tersebut melalui kritik atas materialisme. Hal itu ditunjukkan melalui teks-teks petualangan, konflik ideologis, hingga hero yang super seperti pada era Romantisme Eropa.Tintin comic utilizes onomatopoeia to clarify meaning. Onomatopoeia gives a "window" as an opening to the meaning intended in the text by relating to other context in it. Onomatopoeia reading is a deconstructive reading. The main problem of this type of reading is whether the meaning in the text is based on the marginalized part of the text such as onomatopoeia. The material object of this paper is a comic translation of Tintin's Adventure entitled Tintin Flight 417 to Sidney. The formal object of this paper is the meaning of the text in the comic. The data of this research are onomatopoeia in the text, ideas that arise from the text, and the content of the story. Data interpretation technique was conducted according to deconstruction reading procedure. The results show that onomatopoeia clarify the meaning of the text through a series of oppositions such as onomatopoeia versus text narrative, onomatopoeia versus visual, and text narrative versus visual. Onomatopoeia binds the previous and following sequences and sheds the "unecessary" visuals and narrative texts around it. The intertextual ideas that arise are issues related to rationalism, colonial bias and racial superiority, and the dissolve of those ideas due to criticisms of materialism. These are shown through the texts of adventure, ideological conflict, and super hero characteristics like commonly presented in the era of European Romance.

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“…As they argue, while the Cold War has largely been seen as a bipolar, negative force, it also "facilitated and opened up access to new networks, new ideas, and new worlds." 35 In 1950, a group of Indonesian artists crowned themselves the "legitimate heirs of world culture" who would "[further] culture in their own way." 36 The architects of this manifesto would go on to take different paths, due to disagreements on the role of culture in society.…”

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confidence: 99%