Dampak dan Fungsi Mite Semar Bagi Kehidupan Masyarakat Lereng Gunung Arjuna

Aristama, Muhammad Faisal; Andalas, Eggy Fajar; Sugiarti, Sugiarti

doi:10.22146/poetika.v8i1.55300

Cited by 12 publications

(15 citation statements)

References 4 publications

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“…Sejak awal abad ke-20, cerita rakyat telah digunakan oleh psikiater untuk membantu praktik terapi trauma. Karakteristik unik dari cerita rakyat sebagai "hasil budaya kolektif" mencerminkan "identitas" etnis-budaya pemilik cerita (Andalas, 2018;Aristama et al, 2020;Sulistyorini & Andalas, 2017). Selama bergenerasi cerita diwariskan sebagai "kekayaan budaya" yang mengandung esensi budaya atau DNA budaya (Bar Zaken, 2020).…”

Section: Pendahuluanunclassified

Arketipe peran Ibu dalam cerita rakyat nusantara dan kontribusinya terhadap terapi lintas budaya

Andalas

Sugiarti

2021

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Saat ini, sensivitas budaya di bidang psikoterapi menjadi isu yang penting karena tumbuhnya kesadaran bahwa berbagai praktik yang dilakukan selama ini bersifat Eurosentris. Para ahli mengabaikan fakta keberagaman latar belakang budaya pasien. Padahal, banyak terapis yang menangani pasien dari berbagai latar belakang budaya menyadari adanya keunikan budaya pada setiap pasiennya. Sayangnya, belum banyak riset yang berusaha memahami dan menggali kekayaan budaya yang ada dalam cerita rakyat dan dimanfaatkan dalam bidang terapi. Penelitian ini bertujuan mendeksripsikan arketipe peran Ibu dalam cerita rakyat nusantara dan signifikansinya sebagai mental budaya masyarakat dapat berkontribusi terhadap terapi lintas budaya. Penelitian menggunakan 288 cerita rakyat Nusantara. Metode analisis yang digunakan adalah analisis isi dan studi dokumen. Hasil Penelitian menunjukkan dalam imajinasi kolektif masyarakat Nusantara, Ibu arketipe peran Ibu termanifestasi dalam bentuk peran Ibu yang baik, Ibu yang buruk, dan peran Ibu yang bertransformasi. Ibu tidak hanya menjadi sosok protagonis yang memberikan perlindungan, kehidupan, dan kesejahteraan, tetapi juga menjadi antagonis yang mampu menjadi sosok menakutkan bagi anaknya. Dalam oposisi biner ini, sosok Ibu juga mampu bertranformasi dengan mengubah peranannya sesuai dengan konteks situasi yang menyertainya, yaitu Ibu protagonis menjadi sosok antagonis yang diakibatkan oleh ketidakpatuhan anaknya atau hadirnya pihak ketiga. Ketiga arketipe peran Ibu tersebut merupakan gambaran dari imajinasi kolektif masyarakat Nusantara dalam menggambarkan peran Ibu dalam kehidupan sehari-hari. Gambaran ini dapat dimanfaatkan dalam bidang terapi, khususnya dalam proses terapi yang melibatkan pasien anak-anak atau Ibu. Arketipe peran Ibu dapat menjadi gambaran mengenai nilai-nilai yang melekat pada sosok Ibu dan menjadi mental budaya masyarakat Nusantara. Currently, cultural sensitivity in the field of psychotherapy has become an important issue due to the growing awareness that various practices carried out so far are Eurocentric. Experts ignore the fact that the patient's cultural background is diverse. In fact, many therapists who treat patients from various cultural backgrounds are aware of the cultural uniqueness of each patient. Unfortunately, not much research has tried to understand and explore the cultural richness that exists in folklore and is used in the field of therapy. This study aims to describe the archetype of the mother in the folklore of the archipelago and its significance as a community mental culture that can contrIbute to cross-cultural therapy. The study used 240 Indonesian folk tales. The analytical method used is content analysis and document study. The results of the study show that in the collective imagination of the people of the archipelago, the archetypal mother role is manifested in the form of a good mother role, a bad mother, and a transformed mother role. Mother is not only a protagonist who provides protection, life, and welfare, but also becomes an antagonist who can become a frightening figure for her child. In this binary opposition, the mother figure is also able to transform by changing her role according to the context of the accompanying situation, namely the protagonist's mother becomes an antagonist figure caused by the disobedience of her child or the presence of a third party. The three archetypes of the mother's role are an illustration of the collective imagination of the Indonesian people in describing the role of mothers in everyday life. This picture can be used in the field of therapy, especially in the therapeutic process involving children or mothers. The archetype of the mother's role can be an illustration of the values attached to the mother figure and become the cultural mentality of the Indonesian people.

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Section: Pendahuluanunclassified

Arketipe peran Ibu dalam cerita rakyat nusantara dan kontribusinya terhadap terapi lintas budaya

Andalas

Sugiarti

2021

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“…The purpose of ecological politics itself is to explain environmental conflicts, especially conflicts related to knowledge, justice and governance. Using Watts' definition above, environmental politics can be defined as an instrument to understand the complexities of having access to and control over resources and their impact on environmental health and sustainability [26].…”

Section: Environmental Politicsmentioning

confidence: 99%

“…At the DPW level, Maluku Province has also planted 2,500 mangrove saplings. In addition, the PKB cadre who is also a member of the Indonesian Parliament Maman Imanulhaq initiated the "Subang Kota Hijau" (Subang as Green City) declaration to emphasize the role of cadres in environmental sustainability [26]. Obviously all of this is done in order to provide evidence to the public about the commitment they are making, namely as a party that is responsible for preserving the environment.…”

Section: Institutionalization Of Pkb In the Perspective Of Environmentalmentioning

confidence: 99%

Discursive Political Environment in Indonesian Political Parties: A Study on Partai Kebangkitan Bangsa (PKB)

et al. 2021

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This article examines the Partai Kebangkitan Bangsa (PKB) in terms of discussing environmental issues and their manifestations. In 2005, the party declared itself as the Green Party. Therefore, we examine the existence of environmental issues in the party’s vision and mission and the discourse presented by the party elite as well as how the manifestations in the realm of practical politics can be cross-checked on policies or legislation initiated and / or approved by the party elite. In investigating this problem, we use the Political Party Institutionalization theory formulated by Randall and Svasand and operationalize it in the perspective of environmental politics. The methodology used by the author’s team is descriptive qualitative. This type of method helps in analyzing descriptive data on the subject matter in this study. As a result, this paper reveals that PKB’s discourse and behavior tends to be half-hearted in institutionalizing it as a green party.

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“…Mitos adalah cerita rakyat yang dipercaya keberadaannya dan dinilai suci oleh masyarakat yang memilikinya (Andalas, 2015;Aristama et al, 2020;Pratiwi et al, 2018;Sulistyorini & Andalas, 2017). Mitos merupakan bagian dari sastra lisan yang memiliki keterkaitan erat dengan tempat wisata dan mampu berperan besar dalam sektor pariwisata di Indonesia (Effendy, 2019;Abdullah & Panghastuti, 2018;Febriyanto et al, 2018).…”

Section: Pendahuluanunclassified

Komodifikasi mitos Eyang Sapu Jagad sebagai promosi wisata dan daya tarik pengunjung di Kabupaten Malang

Rohma

Andalas

2021

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Mitos Eyang Sapu Jagad adalah sastra lisan milik masyarakat Dusun Ubalan, Kabupaten Malang, Provinsi Jawa Timur. Keberadaan mitos ini penting bagi kehidupan masyarakat karena dianggap memiliki nilai spiritual sekaligus dapat menjadi daya tarik wisata untuk meningkatkan perekonomian masyarakat sekitar. Penelitian ini bertujuan untuk mendeskripsikan transformasi peninggalan Eyang Sapu Jagad sebagai alat promosi dan daya tarik wisata serta memaparkan tipe pengunjung berdasarkan motif yang mendasarinya datang. Penelitian menggunakan desain deskriptif-kualitatif dengan pendekatan sastra pariwisata. Sumber data penelitian ialah informan dari Dusun Ubalan dan berbagai daerah, catatan observasi, dan dokumentasi. Data dikumpulkan dengan teknik wawancara tidak terstruktur, observasi non partisipan, dokumentasi, perekaman, dan pencatatan. Hasil penelitian menunjukkan bahwa petilasan Eyang Sapu Jagad berupa “Sumber Umbulan” yang menjadi daya tarik pengunjung datang melakukan ritual pada malam jumat legi dan bulan Selo, telah dikomodifikasikan oleh pengelola wisata yang terdiri dari masyarakat Dusun Ubalan menjadi wisata religi bernama “Sumber Umbulrejo”. Komodifikasi dilakukan dengan menyediakan fasilitas utama seperti pesarean dan bilik mandi untuk melakukan ritual sakral, serta fasilitas pendukung seperti dua kolam renang, destinasi kreatif spot foto, tempat kuliner, akses jalan, lahan parkir, dan loket karcis. Sajian dua fasilitas tersebut mengakibatkan dualitas tipe pengunjung yakni pengunjung pilgrimis dan pengunjung generalis. Dapat disimpulkan adanya komodifikasi tidak menyebabkan hilangnya nilai kesakralan pada mitos, tetapi memperluas jaringan ekonomi-sosial masyarakat sekitar. The myth of Eyang Sapu Jagad is an oral literature belonging to the people of Dusun Ubalan, Malang Regency, East Java Province. The existence of myths is important for people's lives because they are considered to have spiritual value as well as being a tourist attraction to improve the economy of the surrounding community.. This study aims to describe the transformation of Eyang Sapu Jagad heritage as a promotional tool and tourist attraction and to describe the types of visitors based on the underlying motive for coming. The research uses a descriptive-qualitative design with a tourism literature approach. Sources of research data are informants from Ubalan Hamlet and various regions, observation notes, and documentation. Data were collected by using unstructured interview techniques, non-participant observation, documentation, recording, and recording. The results showed that the petilasan of Eyang Sapu Jagad in the form of "Sumber Umbulan" which became an attraction for visitors to come to perform rituals on the night of Friday Legi and the month of Selo, had been commodified by the tour manager consisting of the people of Dusun Ubalan into a religious tour called "Sumber Umbulrejo". The commodification is carried out by providing main facilities such as boarding and bathing rooms to perform sacred rituals, as well as supporting facilities such as two swimming pools, creative photo spots destinations, culinary places, road access, parking lots, and ticket booths. The presentation of these two facilities resulted in a duality of types of visitors, namely pilgrim visitors and generalist visitors. It can be concluded that the existence of commodification does not cause the loss of the sacred value of the myth, but expands the socio-economic network of the surrounding community.

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Dampak dan Fungsi Mite Semar Bagi Kehidupan Masyarakat Lereng Gunung Arjuna

Cited by 12 publications

References 4 publications

Arketipe peran Ibu dalam cerita rakyat nusantara dan kontribusinya terhadap terapi lintas budaya

Arketipe peran Ibu dalam cerita rakyat nusantara dan kontribusinya terhadap terapi lintas budaya

Discursive Political Environment in Indonesian Political Parties: A Study on Partai Kebangkitan Bangsa (PKB)

Komodifikasi mitos Eyang Sapu Jagad sebagai promosi wisata dan daya tarik pengunjung di Kabupaten Malang

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