MEDIA AND POWER IN THE COMMUNITY

MEDIA AND POWER IN THE COMMUNITY

(Study of Media in Perspective Review "hegemony" Gramsci)



In fact quite a lot of reasons to explain how the mass media has a strong relationship with the ways how power is executed. Regimes that ruled the world, both liberal and communist, always interpret the mass media as one of the important things in the construction of their authority. It's hard to interpret the mass media, without identifying a series of characteristics that are often used to obtain and retain power.
Moving mass media in society characterized by a distribution of power given to individuals, groups, and social classes are not evenly distributed. Mass media in some way related to political and economic structures that exist. This side can be traced potential associated with the power of media, while the media is considered to have economic consequences diperebutkannya place and access control. In the most common form known, the media is often regarded as a powerful tool of power due to its ability to influence others, both the perception and behavior.

Problem Analysis
How media relations, community, and power in the perspective of 'hegemony' Gramsci?

Research Objectives
The purpose of this study is to identify and obtain a description of how the mass media relations and power in society, by using the perspective of 'hegemony' Gramsci

The concept of 'hegemony' Gramsci
Classical Marxist theory began his thesis with a strong assumption that the economic position is very important in the social differences. Marx and Engels wrote their treatise on capitalist exploitation of the working class, at the time of economic inequality is still underlie and reproduce social inequality in industrial societies. However, technological developments in the 20th century resulted in the way of social domination is much more complicated than ever before. Adult social class differences are not solely or directly by economic factors. Now the ideological influence was decisive in the operation of social power.
Antonio Gramsci expanded Marx's materialist theory to the field of ideology. Gramsci emphasizes the role of 'building up' (superstructure) of the society, the institutions that produce ideology, the struggle over meaning and power. Attention directed to the structure of authority and dependence on symbolic environments that match, but not the same, with class-based structure which is determined by the economic and production processes.
Marx's interpretation of the media claimed that the media is a tool of capitalist ruling power control. Ideology of Marx in Germany, stated:
"A master class material production facilities are also retained control over the mental production. Therefore, generally speaking, that the insights of people who do not have the means of mental production are influenced, too ... ... so far they ruled as a class and determine the age and color Babakan. It was clear they regulate the production and distribution of ideas of his time. Thus, their ideas were the brainchild of the ruler of his time "
There is a direct relationship between the possession of economic power to spread messages that affirm the legitimacy and the values of a class in society
In this domain Gramsci (1971) in a language that is not much different from bringing forth the concept of 'hegemony' which dibedakannya with domination. The concept of domination is usually interpreted as the imposition framework views directly to the weaker classes by using the power and necessity of openly. While 'hegemony' attempts to foster compliance with the political and ideological leadership. Hegemony is not a relationship of dominance by using the power, but the relationship agreement. Hegemony is a consensus organization.
Hegemony is the power held by particular social groups to social groups other. Hegemony is the dominance and subordination in the field of relationships that are structured by power. But the hegemony of no more than social power itself; hegemony is a method to obtain and retain power in other words hegemony emphasize ideology itself, a form of expression, ways of implementation, and dijalankannya mechanisms to maintain and develop themselves through obedience to his victims (mainly class workers), so this successful effort to influence and shape their minds. All that does not mean the ideology imposed by the ruling class, but it is a cultural influence consciously propagated, and can penetrate, and plays a role in interpreting the experience of the real world. This process happens in secret, but occurs continuously
Here, ideology is understood as a set of preferences that is shared by the political community. Hence the ideology that 'socialy shared', he must have formed through social processes. He must be clearly defined by the intellectual elite and then distributed to members of other political communities. With the ideology that people give meaning to social reality
But hegemony does not become mature if only through a purely ideological articulation. The dominant ideology currents must then be reproduced again in the activities of social groups of our most basic, the family, workplace, friendship, in everyday life. Hegemony thus connecting with the culture of ideological representation. Requires a statement of ideological hegemony becomes a real cultural assumption by itself and unconscious. Therefore, Willliams said, everything seemed to be accepted as reasonable and common sense. Hegemony implies an agreement that 'sincerity' of the people, who will be governed by the principles, rules, and laws which they believed to operate in their interest, although in fact not. Public approval can be an effective means of control rather than coercion and force. Therefore, Barbero said that one class running for class hegemony that has dominated the interests of the lower classes are recognized in a certain level as well as their interests

The idea of the Media and Power
Because the media moves in a society marked by the distribution of power given to individuals, groups, and social class are not evenly distributed, and because in some ways the media related to political and economic structures that exist, then there are some problems that need to be mentioned regarding the existence of a relationship are: First: the media has consequences and economic value, as well as objects of competition for control and access. Media can not be separated from the rules of political, economic, and legal. Second: The mass media are often viewed as an effective instrument of power for its ability to do one or more of the following things, namely: attract and direct attention, to persuade opinion, affect the choice of attitude, given the status and legitimacy, define and shape perceptions of reality and others. All of these in turn gave birth to several questions: Who controls the media and for the benefit of whom?; Who has access to the media and by what reasons?; View of (social reality) who presented the media?; The extent to which the effectiveness of the media in an effort to achieve goals she wants?; What factors that limit or increase the power of the media in some of the things mentioned above.
There are some views that suggests how the mass media relations, community, and power. How many of them, for example, thesis Society Mass (Mass Society) and the views of the functionalists.
Mass Society thesis about the power mainly based on the community character of 'mass'. Characteristics of mass society that could be identified include: the members is widespread and not know each other, lacking self-awareness and self identity, unable to move simultaneously and self-organized, community composition often changed with boundaries that are always changing too, often tindakanya have controlled the other hand, its members many, heterogeneous, and the spread of all social strata and geographic groups. These characteristics are often used to refer to an industrial society or the community of
This theory has the power of the media at large in the community. Medium strength was mainly due to extensive media coverage, the remoteness of the institution, individual isolation, lack of integration of the group.
This fact shows that the media can be controlled or managed in a monopoly to be the main tool for organizing effective mass (the audience, consumers, markets, and the voters). The mass media is usually a funnel authorities, giving opinions, and instructions, as well as psychic satisfaction.
Media creates dependence on the media community in the creation of opinion, even more to create dependency in the creation of identity and consciousness. W. Mills even say that the potential created by the media directed to control 'non-democratic' that comes from above.
Another approach is the views of the functional. This approach is not familiar in analyzing power, particularly because of its emphasis on the continuity of the system with the harmony and balance between the elements
However, noteworthy this approach also emphasizes the need for guidance, control, and internal cohesion for the survival of a system. With the effectiveness of the media's needs can be seen from its function in education and social control is different in each system to apply these functions (the authoritarian state: the media actually used as instructions, warnings, and direct control of the state over society, while the liberal state associated with the competitive situation strict both individuals and groups in need of control for regulation.
According to Mc Quail, Media Dependency theory of De Fleur & Ball Rokeach, can say 'scented' functionalist. This theory says about the relative dependence of the media audience as a source of information (compared with other information sources). In other words, the higher the dependence of society on the media for the acquisition of information and the higher the instability of society, the higher the power of the media owned by his role.

METHOD
The method used in this paper is the research library (library reserach). Implementation procedures are (1) conduct an inventory of literature relating to mass media, power, and society (2) identify the aspects of power in the mass media (3) describe the dimensions of power in the mass media in Gramsci's perspective, especially in this case related to political language and gender representation in the media and (4) make a conclusion.

DISCUSSION
Mass media, said De Fleur, its existence is part of the social structure. In this case the mass media is a component of maintaining stability and harmony. With such status, the function of the mass media as part of the social mechanism aims to maintain the balance (equilbrium) between the various components of society.
As part of a system, the media really is a tool that allows other institutions running. Social institutions, in this case, can basically be classified in three (3) major entities: the political, economic, cultural, political institutions take the functions in the decision-making process characterized by participation in political power. Economic institutions takes functionality to improve the material welfare, while the socio-cultural institutions working to improve people's lives more meaningful (immaterial), while the mass media to help provide space that allow the political institutions, economic, and cultural work. For the mass media, as they relate to information as the pivot of its activities, can perform the function of political, economic, social or cultural
However, embracing the view that the role of mass media such functional is not sufficient to understand the reality of mass media with strong features and ideological political tool. Kentalnya ideological dimension in the media discourse, of course, does not appear in the historical face, but symbolic. This symbolic faces appeared one of them in the 'politics of language' which would refer to the understanding of language use in social processes. Language in this case is the medium used by the hegemonic dominant group against the other community.
If we use the perspective of constructivism as the framework conctruction social theory of reality - his Berger (1990), the politics of language will refer to the understanding of language use in social processes aimed at defining and / or constructing a reality. More specifically, the perspective of constructivism is implicitly also summon the political notion of language as the use of language to construct and legitimize a particular reality of power relations.
Within the framework of this Gramscian hegemony actually get the role. Hegemony operates through constructive discourse spread socially. Together with the media, the ideological hegemony created by language in the language practices of the media every day. In the formulation and dissemination of ideology, the role of language is crucial. Therefore no exaggeration to say that ideology shaped and formed the language. With the ideology of people give meaning to social reality. To facilitate the storage, preservation, processing and storage of the meaning of the language required.
Legitimacy (Legitimacy) acquired or maintained through a process of legitimation (Legitimation), which specifically can be seen as a process for displaying a reality of the relationship or the distribution of specific power as a sense of reality which is naturally so. In other words, language is seen as a tool that can be utilized in the process of defining, constructing, and legitimize the reality of power relations, and, among other things done through the use of symbols or language structure capable of presenting the reality of a particular power relationship as a natural reality, reasonable, legal, and so on. Utilization of language for the purposes of constructing and legitimizing a social reality among others can be observed in the media discourse (media discourse)
Reality of the relationship between the ruler or a particular dominant elite and the society is a product of social construction, rather than something that can perpetuate or produce his own existence (self Sustaining realities). Therefore, every regime in power to realize the need for a mechanism that allows the reality of his existence and all that menunjangnya power structures can be displayed continuously as a reality that is legitimate, objective, natural, and naturally so, or the inevitable. Mechanisms include a policy involving the media and the politics of language that would allow for a certain media discourse dominates the processes of constructing the social reality that goes
Indeed the social processes within the framework of constructing a particular reality took place in a social arena. The mass media is one of the social arena of social groups - each with a political language that they developed themselves - to show the definition of the situation, or their version of reality definition of the most valid. That among other things done through the politics of language developed by each social group involved.
In connection with the distribution of ideology in mass media, that Gramsci's perspective, the dominant forces that determine the production and distribution process of meaning embodied in the face of the hegemonic. Ideology is seen as organic - complete ideology as arbitrary system: filisofis intellectual idea - the historical material which has existence. The most important character of the material existence is that ideology has agents in building the intellectual who specializes in explaining the moral and intellectual. The most important arena in the description of social practices in which people and institutions in traffic Sharring ideas. Including the media, all the existing institutions in society, play a role in explaining, defending and spreading the ideology
But it should be understood is that often occurs inequality of access to the social arena by elements of society. First, regarding the technical limitations of the media owned (both of space and time) or the commercial and professional considerations (such as newsworthiness consideration of an issue or event) causes a variety of social groups do not gain access to the media to raise the issue and definition versions of their situation. Second, the inequality of distribution of power between the ruling regime and the press In addition, the reality of the capitalistic media encourage the media to always define reality in terms of the dominant culture because the media is very concerned with the continuity and stability. In other words due to technical and professional limitations and the unequal distribution of power, coupled with the dominant culture that surrounded him to make the mass media into the sub-ordinate power of the state and dominant groups. Mass media became an important party role - as one of the intellectual structure of ideological - in explaining, defending and spreading the regime's version of the definition of reality and certain dominant classes.
Therefore the mass media relations, the dominant group, and society implies a hegemonic relationship. 'Hegemony' attempts to foster compliance with the political and ideological leadership. Hegemony is not a relationship of dominance by using the power, but the relationship agreement. Hegemony is a consensus organization. Thus interpreted the mass media (1) as a medium where the discourse of political leadership and the ideological spread (2) as the arena where the diversity of discourse practices carried out, with the ultimate aim is to build consensus with the weaker party in a submissive position. The results of this consensus is a weak class to interpret previous experiences have been introduced by the ruling party
In the language of the uniform, Louis Althusser view the media as a State Ideology Apparatus (Ideological State Apparatuses), which is not much different from the repressive state apparatus (Apparatusses-Represive State Army, Police, etc.). Both are equally oppressive. State Ideology apparatus enables the capitalist nations to maintain their existence without any direct violence
Hegemony is not a stimulating thought or action that directly, but is an arrangement of all the competing definitions of reality into the reach of the dominant class, by bringing all the alternative ideas into their thinking horizons. Dominant class set limits both mentally and structurally lower class in which to live and understand the reality of their subordination that supports the dominance of those who rule over them.

Political Communication and Discourse Practices in Indonesia
In the context of political communication at least we can refer to the two phases of modern political history of Indonesia, which form a 'dictionary' itself to trap the public as a political community in defining the political reality. Jalaluddin Rakhmat found that the change of the elite of the Old Order to New Order turnover has occurred also in the political discourse. There are two things that can be identified, namely, change of vocabulary lists and shifting meaning of words. There is a large list of words in the Old Order's political discourse is not heard again in the New Order's political discourse, nor vice versa. "Revolution", "counter-revolutionary", "Necolim", "accomplices of imperialist capitalist", "Nasakom", "Political-Manifesto", "brainwashing", is an example of the word 'dictionary' of the Old Order. Instead "Development", "Anti-Development", "Movement Pengacau Security", "take off", "national stability", "upgrading", is a partial list of the New Order's vocabulary.
In addition to the list of vocabulary change, there has been a shift in the meaning of words, too. The word "subversion" for example, during the Old Order means infiltration attempt made by Necolim agents to destroy the revolution. Intellectual movements such as the group Manikebu (Cultural Manifesto) is seen as subversion. While the New Order era the word "subversion" refers to the anti-development activities carried out by the extreme right or extreme left, or the people who do "criticism is not responsible". In other words, "politics" such as shifts in the meaning of a very prominent. In the Old Order era politics has a positive connotation, associated with activities that have access to the power structure. People are not afraid to talk politics. During the New Order political activities meant as any activity that is inconsistent with the ruling elite. Hence the political talk is considered to criticize the government, and that destabilizing national development.
All the vocabulary and the meaning of the dictionary which is in turn formed into 'food' day-to-day of mass media in defining and explaining the objective reality of the everyday. It is not strange if the community as a political community itself also as a dictionary meaning provided for them.

Hegemony and Gender Politics
Hegemonic discourse is also reaching gender politics. Gender refers to the political ideology berperannya gender power relations in creating one of the other, in this case men and women. To explain this, in the most concrete form of how hegemony systematically applied in the symbolic life of the media, both languages in the media discourse as well as visual images, is the hegemony of patriarchal ideology on women's representation can be seen in the media. Seksime ideology, such as if it had become the dominant consciousness of how the media defines the historical and symbolic reality of women.
Many examples illustrate sexism (discrimination based on sex) in media coverage. Junneta Davis found evidence that the ratio of women and men as the main object of the news (main character) in the newspaper, a newspaper in the U.S. is 1: 6. Another study of coverage in 16 major U.S. daily also showed that men performed three times, more than women. The proportion of coverage of women and men in the media's unbalanced also happened in Indonesia. In the study Gati Gayatri, a figure which is used as a source of news development in the two major newspapers in the capital city is mostly male (92.17%), and the rest (7.83%) were women
Besides subordinate (secondary) quantitatively, women must also bear the image model (image) that was so stereotypical. Female characters are usually young (and beautiful), was married, and the public sector does not work, so that role she led the "traditional female occupations" - jobs that are traditionally considered "typical" woman. A sexist view this attachment also occurs in the image of women and men on television. The figure of the woman described as less mature (less mature), which is considered less competent (less autoritative) in dealing with various issues
Image matches what dikemukan Park Yong Sang that women characterized as an emotional, not logical, dependent, passive, weak, and afraid. While men are the opposite of these traits. The position and role of women is considered very small (unimportant), weak, and does not mean in public affairs. Other media image according to the is that women are often shown as sex objects (sexual object), because the beauty and appearance, or more distant as the victims of sexual crimes. As a result, by limiting the image of women within the framework of the above, the media has indirectly led to women (only) take care of the household, or as a weak creature that his main job is to please men
Gati Gayatri strengthen the argument in his study of women and development. He found evidence of segregation (isolation) on the image of women who tend to stereotype, even in exclusive women's media.
The same picture occurs in the film. Krishna Sen is researching the subject of gender representation in films of Indonesia, found that the majority of the film genre in Indonesia with regard to men, and what the film is defined as a man's world is a world of action. Female characters in the show is merely an additional role and actions so that the image of the function of women small and insignificant in the narrative. If there was an attempt to show the role of women in a more independent figure, the effort does not always show it in full independence. The scope of domestic and romantic problems seems to be something inherent and can not be released in the problems of women
Media by building such discourse - has acted as an agent of social control that traps the audience into the ideology, norms, and their fantasies. Instrument created by the media to give the audience base interact. Julia Suryakusuma in his writings show, Women in Myth, Reality and Emancipation, showed how male superiority and the perspective of women has become a sort of myth that has been deeply rooted for hereditary socialized:
Sometimes the "world" women are contrasted with the "world" guy. But actually the woman never had a world of its own and closed. They are part of society male dominated where women occupy a lower position. Women themselves directly or not, admit that the world is basically men belonged to - he created, given a masculine trait, controlled, and until now dominated the men .... but to see the situation itself was not his job, because he was so usually accept the authority of men ... .. women have been too used to give confidence in him. The world and life through the eyes and dinterpretasikan perception man, standing behind her husband - for the progress of the nation!
When a woman is defined from the world view and the standard of the man appeared various descriptions of women laden with myth. The myth that was built in a patriarchal and sexist society would be reflected in media content. "Stand behind your man, for the progress of people and country", is a value that reflects both women as creatures. The myth was grafted by the media, be the universe of discourse and implanted into the collective consciousness as the unconscious imagination of the audience. For men, whether consciously or not, women are treated as subordinate addition, also define themselves as subordinate in accordance with the eyes of men.

CONCLUSION
Thus it can be concluded that for Gramsci the mass media relations, the dominant group, and society implies a hegemonic relationship. 'Hegemony' attempts to foster compliance with the political and ideological leadership. Hegemony is not a relationship of dominance by using the power, but the relationship agreement and consensus. Thus the media can be interpreted: First: as a medium where the discourse of political leadership and the ideological spread, and; Second: as an arena where the diversity of discourse practices carried out, with the ultimate aim is to build consensus with the weak. The results of this consensus is a weak class to interpret previous experiences have been introduced by the ruling party or the dominant group.
Because it can be understood if the community as a political community depends on what and how the political reality is defined by the dominant political elite. Neither the gender discourse. Women interpret historical reality of patriarchal ideology as defined above.

REFERENCES
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Aripurnami, Sita, "The figure of Women in Film Indonesia: A few Issues", Prisma 5 Year XIX, 1990
Craib, Ian, Social Theories of the Modern: From Parsons To Habermas, Rajawali Press, Jakarta, 1994
Davis, Junneta, "Sexist Bias in Eight Newspapers", Jurnalism Quarterly Vol.59 (3), 1982
De Fleur, Melvin, and Sandra Ball-Rokeach, Theories of Mass Communication, (Fourth Edition), Longman Inc., New York, 1982
Gayatri, Gati, "Writing and Preaching About the Position and Role of Women in Development in Female Magazine", Journal of Research and Development Communication No.32, Deppen of Information Research and Development Agency of Indonesia, Jakarta, 1992
Gilly, Mary C, "Sex Roles in Advertising: A Comparison of Television Advertisements in Australia, Mexico, and the United States", Journal of Marketting, Vol.52 (April), 1988
Hidayat, Dedy N, "Political Media, Politics of Language in Process Delegitimasi Legitimacy and the New Order Regime", in, Sandra Kartika and M. Mahendra (Eds), From Uniformity Towards Diversity: Multicultural Discourse in Media, LSSP, Jakarta, 1999
Rachmat, Jalaluddin, "From Psychology androcentric to Feminist Psychology: Dismantling the Myths of Women", the Koran Ulumul No.5 & 6, Vol. 5, 1994
Rachmat, Jalaluddin, "Communication and Political Change in Indonesia", Audientia. Vol.I, No. 2 April-June 1993
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Sang, Park Yong, “Women in the Mass Media”, Media Development, 1987
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Artikel ini pernah dipublikasikan dalam Sosiologi Vol. 3, No. 2, September 2001

LITERATURE SOCIOLOGY

LITERATURE SOCIOLOGY


Sociology of literature or sosiokritik regarded as a new discipline. As a stand-alone discipline, the sociology of literature is considered a new birth of the 18th century, marked by the writing Madame de Stael (Albrecht, et al, eds, 1970: ix; Laurenson and Swingewood ,1972:25-27), entitled De la litteraturre dans cinsideree ses rapports avec les institutions sociales (1800). However, the new textbook first published in 1970, entitled The Sociology of Art and Literature: a reader, compiled by Milton C. Albrecht, et al. There are three most important indicators in relation to the birth of a new discipline, including: a) the presence of a number of interesting new problems and need to be solved, b) the relevant methods and theories to solve them, and c) the existence of institutional recognition. The first indicator that indicates the occurrence of violent social change, particularly in relation to the widespread cultural attitudes. The second indicator implies the desire of scientists to find new ways, while rejecting the old ways that are considered outdated. The third indicator implies the participation of academic groups, particularly the role of formal institutions, both in relation to the curriculum and the provision of supporting facilities and human resources.
Sociology of literature has grown tremendously since the studies by utilizing the theory of structuralism is considered on the decline, stagnation, and even regarded as involution. The analysis ignores the relevance of structuralism is considered justrumerupakan community origins. Fueled by the realization that literature should be housed together with aspects of other cultures, so the only way is to restore literature to the midst of society, understood as an integral part of the overall communications system. There are several things to consider why literature has close links with the community and thus should be examined in relation to society, as follows:
1. literary works written by the author, told by a storyteller, copied by a scribe, while the third subject was a member of the community
2. literary life in the community, absorbing aspects of life that happens in society, which in turn enabled by the community.
3. medioum literature, both oral and written, borrowed through community competence, which in itself already contains social problems
4. different from science, religion, customs, and traditions of others, in works of literature contained aesthetics, ethics, and even logic. Society is very interested in the three aspects.
5. together with communities, work of literature is the essence of intersubjectivity, the community found itself in the image of a work.

The author of nearly half a century, since the dominance sterukturalisme omitted, in sociological analysis reconsidered As with the subject, the collective subject. Both in the old society maup0un modern society, the author includes an elite group, as an upper middle class. In the old society, as a poet, the author considered to have special skills in accumulating social phenomena. The court granted the trust the author to describe the greatness of the kingdom with various problematikannya. In modern society was the author get respectable position. An author, misalnyatidak must obtain academic degrees, a sign that the world of authorship is considered parallel to the CIR, the academic characteristics. In order to improve the quality of Indonesian literary world of authors who clearly needed to have both these features, authors and academics autodidak.
Pengaranglah, through the ability to dig intersubjektivitasnya public wealth, memasukakkannya into the literature, the reader oelh enjoyed kemusian. The wealth of literature is different, first, depending on the ability of the author in describing the results of his experience. Second, a much more important, as explained by the theory of reception, is the ability of the reader in understanding a work of literature. In general, successful writers who are social observers because they are able to combine the facts that exist in society with fictional characters. In another sentence, the author is an important indicator of diversity in disseminating cultural elements, as well as the development of literary tradition.
Literary relationship with the community, both as a negation and innovation, as well as affirmation, clearly an essential relationship. Literature has an important task, both in his attempt to become the pioneer renewal, as well as giving recognition to a social phenomenon. However, in Indonesia, the relationship is often considered to be ambiguous, and even denied. In turn, works of literature are considered role in improving the quality of life. There are still many people who measure the benefits of literary works on the basis of practical aspects. Works of literature as mere fantasy, for instance, still color the community assessment throughout the centuries, the negative assessment is continuously carrying out literature real life.
The function of language as a literary language obviously brings its own characteristics. That is, the language of literature is the everyday language itself, the words with sendirnya contained in the dictionary, its development followed the development of society in general. There are no special literary language, that there is a compiled language with special meaning makana display certain. Basically tradisilah, such as genre, period, leather books, authors, and publishers who make the work as literature. With no attention to the extrinsic aspects of it, the poetry of Amir Hamzah, Chairil Anwar, so juaga short stories and novels, essays can be read as a social science. Only a small portion of keseluruhanciri literary properties which were really typical of literature, such as the use arkhais words in poetry, style, and the use of words that typically is generally categorized as licentia poetica.
Associated with the language as a tool, then the most important social characteristics contained in the language. During the development of Indonesian literary history, since Malays Chinese literature, Balai Pustaka, and so on, obviously used various different languages. In terms of the content of any literature clearly shows the social problems which vary according to the period, semestaan, and other social contexts. In general, this second feature looks through painting figures, events, and background stories. According to Culler (1977:189), a painting by certain words will mengahasilkan particular world, 'woeds' will mengahsilkan 'world', as the world in words. The world is clearly intended for the social world inhabited by individuals with their respective karakteriktisnya. Conditioned society that features the characters.
Among the major genres of literature, ie poetry, prose, and drama, genre prosalah, especially the novel, which is considered the most dominant in the display-unsursosial elements. The reason that dikamukakan, including: a) clear the novel elements of the most complete story, has the most extensive media, presenting social problems are also the most widespread, b) the language of the novel tends to be the everyday language, the most common language used in the community. Therefore, it is said that the novel is the genre's most sociological and responsive because it is very sensitive to fluctuations sosiohistoris. Therefore, precisely, according to Hauser (1985:92) is more obvious literary work in representing the characteristics of his day, such as age Siti Nurbaya to indicate a certain period which is still dominated by the forced marriage.
Associated with the vision of modern literature, the death of the old literary authors like other social sciences, does not belong to the author. Literature as a result of imagination which is the origin of literature is always excluded and shunned from the public relevance. Romatik century has instilled an understanding of literature as a result of the maximum capacity the author in the process of creating a self-carrying literature as a metanarrative, as a purely imaginary subjects. Instead, by bringing works of literature as the quality of anonymity, then literature is the social system itself is full of character and incident that was adopted through the public wealth. With the death of the author of this singular and plural author was born, the authors contained in the works, as the author implicitly. The author is the narrator's delivery agency, the subject which will bear transindividual marginal strength. According to Barthes (1977:143) person the author has been replaced by the language.

Cultural Studies

Cultural Studies
This paper published in the Journal Texere vol. II Shawwal 1424 AH / December 2003 AD with the title "Cultural Studies; Space Poststrukturalisme contestation". This paper is an introduction to the discussion paper Cultural Studies, a kind of miscellany



Cultural Studies, what the hell?
Recently, cultural studies into the phenomena of interest to glance, this is due to cultural studies and became one of the bet is an important approach in an effort to understand the various changes that are happening. As a building investigation, this study would have a formation that distinguishes the building with other disciplines of study.
Since the outbreak of this phenomenon in the 1960s, especially after the establishment of the Birmingham Center for Contemporary Cultural Studies (founded in 1964) (1), such studies are then developed in various parts of the world with a wide range of variants, according to the needs and also due to the input of the latest theories. Because it precisely, then this study by Grossberg describes as a method of interdisciplinary studies, cross-, trans-and even anti-discipline.
With such a nature that this study will be a bit tricky for the understood, this term refers to several things at once. According to Melani Budianta, based on some introductory books and anthologies of cultural studies, can be taken to include some understanding; First, cultural studies is a genealogy or history of the origins of which trace the cultural theories of Mathew Arnold to posmodern theories. Second, cultural studies refers to a wide range of contemporary cultural studies with the theory and different approaches, and the last one, Third, cultural studies is a connotation of the agenda and the orientation of a group of scientists who are not covered in a coherent and explicit.
Third is the notion that later became the reference point for Melani Budianta to restrict the domain of this study claim that cultural studies memperlajari various processes, and forms of cultural expression as a product of modern society, so closely related to the social dimension, economic and political. Thus, the ordinary becomes something of this study will be extended area of science, technology, psychology, sociology and apatah again anthropology.
Meanwhile, Amaradani (2) says that cultural studies focusing on the relationship between social relations with the meanings. Cultural studies trying to find explanations of cultural difference and cultural practices is not by pointing to the intrinsic values and timeless (how good?), But by pointing out the map of social relations (in whose interest?).

Background The development of Cultural Studies
In fact, cultural studies in simple terms as the study of culture as an object to make a critical study, was conducted by a number of cultural critics such as Michael Rogin and Walter Ben Michaels, though without using the label of cultural studies (cultural studies). It was only after the establishment of the Birmingham Center for Contemporary Cultural Studies, the study experienced teoritisasi by-as ordered by Stuart Hall, Richard Hoggart thinking, Raymond Williams, EP Thompson, as well as theories structuralist / post structuralist theory as the basis of this study, particularly in the UK.
Meanwhile Cornel West mentions names such as Thorstein Veblen, WE Du Bois, Charlotte Perkins Gilman, and T.O. Matthiesen as peletak theoretical foundation for the study of American culture. As for Australia, Graeme Turner Ward Russell noted donations, Paul Willis, and John Docker. Of these three areas (English, United States and Australia), then show a different school in the next berkembangan.
And last, should not be forgotten that the development of cultural studies typically also known as schools of India (South Asia) who diteoritisasi by Leela Gandhi, Gayatri Chakravorty Spivak, Homi K. Bhaba. Schools of Indian Studies (South Asia) was developed through Subaltern Studies Group (3) which is managed by Gayatri Chakravorty Spivak. Besides disebaran Asia and Africa, we can still call the name of Frantz Fanon, and Edward W. Said, although these names, most do not live in third world countries are the basis teoritisasi they do.
Then if you are serious note, it would seem that cultural studies is an intellectual reaction to the growing pop culture that initially arising due to industrialization and urbanization as the sequence of the Industrial Revolution in England. But why is not this simple, because in the end there is a shift in cultural studies at pop culture.
Mathew Arnold, Leavis and the Frankfurt School thought that pop culture as a result of industrialization industrialized mass culture, the culture of today's study looked at pop culture as a positive expression "ordinary people" to survive. This shift occurred because of fundamental changes in the underlying landscape of contemporary cultural studies of this era. At least there are three conditions listed by Melani Budianta, namely: First, the social psychological conditions. Social scientists, humanities felt himself does not mean the success of the intellectual / scientist in a high level of capitalist society. So they (the intellectual humanist) feel the need for a new paradigm that is not trapped in the field of literary studies, politics, economics or sociology separately.
Second, the two conditions set by the coloring posmodernisme cultural products and intellectual discourse in the latter half of the 20th century. This Posmodern discourse undermine the barriers between high culture and products low is the foundation of modernist art, and the last third, the development of theories of structural post that helped destroy the dividing wall between the disciplines. This study in the language of Clifford Geertz considered a mix between a discourse that resulted in discipline goyahnya labels and genre classification.

Cultural Studies, An Assessment finality?
Cultural studies as studies that tried to answer the paradigmatic crisis plaguing the social sciences today, is like a glass of water in the middle of a long thirst humanities intellectuals. Presumption body of science as the sole objective of knowledge building suffered a major crisis, though earlier, science has made all the disciplines that have attempted to get legitimacy.
Even now the opposite occurs, the expansion of the keranah humanities perspective for this is not a garapnya region. If the previous paradigm of the body of science in the form of scientific method to pentaskih single truth for all knowledge building, whether it is engineering, physics, and chemistry or economics, sociology, literature and anthropology, it is now very concept of the humanities such as "discourse" (4), " representation "(5) and discursive models-other interpretive become a tool to read and verify the economic phenomena, social, political, and even chemistry, physics and engineering as a" text "(6) alone.
Apparently George Ritzer metatheorizing sociology region has penetrated the wider region, and widen and silencing a single paradigm of science Thomas Kuhn. Discipline was no longer flourish in a linear line of Normal science I-anomalies-crisis-revolution-Normal Science II, but still full of randomness in the form of phenomenal leaps terprediksikan sometimes not before.
But, once again as a model of research and assessment, cultural studies can not be a final and claimed himself as the new truth verification tool that replaces the scientific approach. Because at the time that happens, then this study could indeed be said of suicide, because of this cultural studies, in fact, is the process for finding a paradigmatic response to the crisis sweeping paradigm of social studies for this.

Areas worked on Cultural Studies
In his book, Cultural Studies and Its Theoretical Legacies, Stuart Hall says that there must be something at stake in cultural studies to distinguish it from other subject areas. It stake by Hall (7) are the links with the cultural studies issues of power and politics, with the need for change and representation of the social groups are marginalized, especially concerning the representation of class, gender and race (even age , disability, nationality, etc.).
By using this Hall perspective, it can be concluded that cultural studies is not a neutral knowledge building, even assuming that the production of knowledge building is a political act. This has resulted in this study penetrated almost all areas of knowledge. Simply put, working on areas of cultural studies can be mapped into three, followed by mapping Budianta Melani, the region is:

a. Postcolonial-National-Transnational
This classification is a representative of three days or a phase of history that challenges and seems to be imperative for the country traversed by the third world countries. While they had to escape colonialism, at the same time they are in force to formulate a national culture amid globalization transnational phenomenon. This was a condition of the study area is challenging. For this study, take the example for instance, Edward W. Said (8) with his Orientalism, and Bennedict Anderson (9) in his Imaginary Communities.

b. Gender, Race and Ethnicity (10)
Setting norms and behaviors that are treated on the basis of gender differences (gender), Race and Ethnicity is a historical process. These all are culturally through, women's magazines, literature, advertising, television, and state and religious institutions, this is an interesting study for the study of culture. For example the study analyze the tradition of Paul Gilroy ethnic absolutism / religion and nationalism of the various texts of fiction, history, and black leaders and American English.

c. Literary / Pop Culture, Readers and Institutions
This type of cultural studies enriches historical sociology of literature and literary texts in relation to research systems in determining the existence (reproduction, protector, authors, readers, critics). Put such studies David Glover and Cora Caplan who reviewed a number of assumptions behind the crime fiction genre.

Bit Base Theory
In the analysis of the region garapnya, cultural studies using a few basic theory building. Starting from Mathew Arnold's cultural theory to the cultural theories posmodern as already mentioned in the second part of this paper. The following mapping membangunkajian basic theory of culture to this day. The mapping is followed on what is done by John Storey (11).
First, Arnoldian flow, this flow analysis rested on the theory that culture was built by Mathew Arnold, which he says that culture has several meanings, namely 1) that culture is a form of knowledge in the form of thoughts and statements in the world, an ability to know that The best, 2) culture as well as what difahaminya best, 3) culture is a mental and spiritual application of the best and last 4) Cultural Studies into what is the best search. The Arnoldian summary assumes that culture is an effort to find the best and attempt to make knowledge useful to mankind.
With this kind of cultural understanding, the Arnoldian then mapped that culture was divided into three classes based on the community who subscribes, the Barbarian class (aristocracy), Philistine class (middle class) and the Populace class (working class). Well, according to Arnold's culture carefully will serve to direct the aristocracy and middle class to follow the path of evolution of the continuum of human nature, while the other is a function of culture must be brought to the working class to control them, because the working class anarchy diangapnya a trend yangdiangapnya threaten the existence of culture and civilization. To civilize the working class, then their children should be in civilization (taught) through education before they can be arranged (instructions). As mentioned in the book, entitled Matthew Arnold's Culture and Anarchy that "education is a way of culture".
Second, Leavisisme flow, the flow is based on the FR Leavis, Q.D. Leavis and Denis Thompon. This flow is not too much different with the analysis that assumes that Arnoldian cultural crisis has occurred largely due to the development of working-class culture in the form of anarchy, and to maintain cultural position as the best statements, the Laevisis suggests "people ... should be trained to differentiate and survive "the attack pop culture.
In conducting the project cultural quality is maintained, then the Leavisis believes that this is only possible if it was done by a minority group, "the culture is always preserved in the minority" and that minority groups were the intellectuals, this kind of Leavisis. They, the Leavisis analyzes that there has been a shift in culture, especially in a language that Leavis says his book Culture and dalan Encironment that "Homework is for the reader is that the decline in the value of this language is not only a matter of words alone, but he is a decline in the value of emotional life and quality of life. "
Third, the third group which says that intellectuals are the guardians of culture besides Leavisis is Arnoldian and American culture research group, represented by Andrew Ross, he said that "perhaps for the first time in American history, intellectual as a social group, have the opportunity to realize himself themselves as agents of cultural, moral and national political leadership ".
Ross identified that serious debate has occurred between the three opposing positions among American intellectuals in the highlight cultural issues, namely 1) The position of the Liberal Aesthetic deploring the fact that there is about the choices the majority of the population who choose texts and cultural practices of second and third level (culture low / mass culture / pop culture), and this group would prefer the text and the practice of high culture. 2) The position of the corporate liberal or progressive evolutionists claim that the pop culture of software functions to socialize the people at the pleasure of consumption in the new capitalist society, consumerist, and 3) position or a socialist who sees mass culture as a form of or means to control social.
Fourth, The Kulturalisme - Structuralism - Post-structuralism. 1) The kulturalisme (12) in culture, represented by the group The Birmingham Center for Contemporary Cultural Studies, for example, Raymond Williams, Richard Hoggart and EP Thompson, more culturally patterned historical materialism that explores the culture in the context of material conditions when he was in the production and consumption.
Simply put Williams (13) says that the analysis of this cultural materialism is an analysis of all forms of labeling in the actual conditions and meaning when he was in production. He then shows the terms that can be used in investigating the culture. First, the institutions that produce arts and culture. Second, education formations, movements and factions in the production of culture. Third, the forms of production, including all its manifestations. Fourth, identification and cultural forms, including the specificity of cultural products, aesthetic purposes. Fifth, reproduction in space and time travel. And sixth, the way organization.
From the way this thinking is found that the culturalist emphasize that meaning is a product of the human (as active agents, human agents) in a historical context (14), meanwhile, the structuralism is more interested in talking about labeling practices in which meaning is a product of structure or regularity-predictable regularity that lies outside the reach of humans (human agents).
Establishes base in theory, the structuralist analysis of language borrowed Ferdinand de Saussure which was developed by Levi Strauss in the social area. If kulturalisme diachronic approach emphasizes the text, so the synchronous approach Structuralists forward. With synchronous analysis of language, then the structuralist, seeks to stabilize the meaning of meaning by organizing opsisi internally in binary.
This is where the pressure points of the Post-structuralist attacks (15) against structuralism, Derrida and Foucault believes that the meaning is not stable, he was always in the process. Meaning not only found in one word, sentence or a text, but he found flowing in the relationship between the text of a intertekstualis conditions.
Fifth, a group of Marxism, began classical Marxism, Frankfurt School, Althusserian, until the Hegemony Cramscian also laid the basis for the study of cultural theory emerging today. In Marx's view, pop culture is not more than one form of the ideological superstructure that stands above the economic infrastructure in the form of ownership of production factors.
In more remote, this approach gave birth to the mind of Max Horkheimer and Theodor Adorno that has happened the mass culture industry that produces two products of culture, namely cultural uniformity, and uniformity of the system as a whole and in all parts, all mass culture is similar and predictable.
Meanwhile, one of the Althusserian variant As with Marx's theory is more focused discussion on the ideological perspective. Louis Althusser (16) thinkers of this variant has two theses on ideology sebagauimana written by Nuriani Juliastuti (17), namely; first thesis says that ideology is an imaginary representation of the relationship between the individual and the condition of real existence.
Represented in situ rather than in real relationships that guide individual existence, but the imaginary relation between the individual and a situation in which they live in it. The second thesis says that the representation of ideas that shape the ideology is not only a spiritual existence, but also of material existence. In this second thesis, Althusser was attacked positions held by the determinant of the base building mendeterminasi superstructure.
In fact, he said, could have a superstructure of the building taken over and kedududkan base determines the superstructure model welcome. This was already in the explanatory by Friederich Engels who became eksplanator (explanation) the writings of Karl Marx sepeninggalnya.
Variant of Marxist thought that too much influence cultural analysis, born of an Italian Socialist thinker, Antonio Gramsci. With his theory of hegemony, Gramsci says that in doing mastery or dominance, then the dominant group using two ways, namely aggression and hegemony. If aggression approach emphasizes the delivery of physical force an open conflict, the hegemony prefer to limit the conflict and channel it ideologically safe.
The theory of hegemony (18) shows a control building and the dominance of very fine, namunpun so, the latest development, has emerged the concept of hegemony of neo-gramscian who said that conflict in trying to limit and distributed by the hegemony was born in the form of incorporation dilaketika done pendominasi party with resistance by the dominated.
Sixth, laskap thinking too much influence which cultural studies is a kind of feminism denganberbagai variants, ranging from radical feminism, Marxist and liberal feminism to the style of feminism cangkeman Kris Budiman. This variant of feminism and then no longer be explicitly mapped such memberika pegaruhnya dala, even this perspective actually shifted and no longer be an exclusive discourse cultivated by women.
Even more striking than the influence of color feminist discourse in cultural studies is the attempt to describe what a feminist talk about culture, what kind of impact experienced by women in the developing and the growing pop culture. But one thing that until now has not cleared by the study of feminism is a discourse on masculinity, a study of men, whereas in interdisciplinary cultural studies, anti disiplinar, a posdisipliner-disiplinar even this kind of study is justified by the movement feminism.
Seventh, the latest thinking much impact on the development of cultural studies is posmodernis discourse, this discourse many teoritisasi by Jean-François Lyotard, Jean Baudrillard and Fredric Jameson. Lyotard's perspective focuses on differences and plurality of all fields and theoretical discourse that is energetically attacked the theory and methods and universalist totalis. Lyotard's focusing on the function of narrative in the discourse on scientific knowledge with a massive challenge meta-narratives of truth.
In the meantime, Baudrillard said that now we are in a world that has no clear boundaries or economic antarawilayah production with ideological and cultural areas. This occurs because the image artifacts, representations and even a sense of cultural psychic structure became part of the world economy. Human thought into an area without clear origins, a region hyperrealitas (19) are in production through the process of simulation (20).
In fact we live in a tangle of signs that do not represent any reality, a simulacrum situation (21), where a reference mark for himself. Baudrillard on the simulacrum explanation, in further explained by Jameson with trying to explain the constitutive posmodernisme picture. According to him, this time is posmodernis pastis culture, the satisfaction of playing historical allusion.
Pastis condition was described as a mixed state with a parody, both involve imitation (22) and mimicry (23), but the difference, parody usually still have a hidden motive, while the pastis is a "blank parody" or "copy blank" is not has meant nothing.

Contestation for Poststrukturalisme
In the development of cultural studies, the basis of the theory's most influential and in use in this aspect is kulturalisme, structuralism and poststrukturalisme. Kulturalisme (24) put forward an empirical approach, which is emphasized in the culturalist tradition, exploring how humans are actively produce cultural meanings.
This Kulturalisme get loud criticism from the structuralism (25) a more principled anti-humanist and put that man is the product of building structures that are beyond the reach of humans. Humans in the structuralist view, is the result of construction of these structures. The structuralism, as the saying by Space - more interested in talking about labeling practices in which meaning is a product of the structure or regularity-predictable regularity that lies beyond the reach of humans (human agents).
In the meantime, post structuralism structuralism to follow the dictum that places man as the product structure, is also suing the meaning internally organized in a binary opposition, which means the same as saying that the meaning is stable. Meanwhile, in view of the post structuralism, the meaning is not stable as in the picture, meaning always in the process. Construction of meaning is the result of the relationship between text that is intertekstualis. The meaning is not the result of a single word, sentence or text that is special.
In the corner ketertundaan meaning embraced by post structuralism this is a direct overlap with cultural studies. Cultural studies discussion of methods to promote interdisciplinary studies, cross-, trans-and even anti-discipline, necessitates the result (conclusion) is always delayed. Because all the findings of the study is merely a construction point of view or a particular discipline and not necessarily in accordance with the other disciplines.
In the perspective of structuralism, today's cultural world dominated by the culture of capitalism through the process of incorporation (26) and commodification (27). The project is working in the study of globalization and free markets, so it can be seen how the whole world and the social space is sucked into the unity model of cultural logic of work called capitalism. There has been a cultural imprealisme from west to east.
But if the observant, this condition when the highlight of kulturalisme perspective, will be found that the victory of capitalism is a false victory, because it turns out we can never really be in perfect control. Humans have the ability to do kreolisasi (28) and mimicry (29) so that the culture of birth is not a building but rather a cultural imprealisme cultural hybridity (30).
The fight occurred between the conclusion kulturalisme and structuralism perspective, will find the estuary in the discourse of post structuralism. Post structuralism discourse pushed into the conclusion that there are aspects of mediation (31), in this space interaction between the symbol that will bersintesis and find new expression.
This is the contestation (32) where all kinds of paradigm, approach, perspective, perspectives and conclusions on the jajakan and offer to be attractive menus for noisy crowded interests and power struggle surrounding. Post structuralism contestation open space is as wide as for the contestants, without distinguishing the origin of paradigmatic. Arena is an arena of contestation trading, but trading is already experiencing domestication.
1) For more about the Birmingham Center for Contemporary Cultural Studies, see Luna Blue, Birmingham Center. Published in newsletters KEY No. 2, September 1999. www.kunci.or.id, December 15, 2003
2) Amaradani, Cultural Studies, the article. Published in newsletters KEY No. 1, July 1999. www.kunci.or.id, December 15, 2003
3) Sardar, Ziauddin and borin Van Loon, Know Cultural Studies For Beginners. Mizan. Bandung. October 2001. Cet. I. pp. 80
4) in-depth discussion of discourse analysis, please see borin Ziauddin Sardar and Van Loon, op. cit. pp. 14
5) The representation is a concept that has some sense. He is a social process of 'Representing'. He is also a product of social processes "Representing". The representation refers both to the process or the product of interpretation of a sign. Representation also means the process of changing ideological concepts are abstract in the forms of concrete. For more details, please see Nuriani Juliastuti, Representation . published in the newsletters KEY No. 4, March 2000. www.kunci.or.id, December 15, 2003 as well borin Ziauddin Sardar and Van Loon, ibid. pp. 13
6) Sardar, Ziauddin and borin Van Loon, ibid. pp. 12
7) Further Stuart Hall thought of Cultural Studies, see Ziauddin Sardar and Van Loon borin, ibid. pp. 35-38
8) Blue. Luna, Colonialism Study. Published in newsletters KEY No. 8, September 2000. www.kunci.or.id, December 15, 2003 see also borin Ziauddin Sardar and Van Loon, ibid. pp. 106-114
9) Juliastuti, Nuriani. Ben Anderson Cultural Approach. www.kunci.or.id, December 18, 2003
10) Sardar. Ziauddin and borin Van Loon, op. pp. 122-153
11) Storey, John. Theory Culture and Pop Culture. Qalam. Yogyakarta. 2002. Cet. I
12) Space. Kulturalisme Vs. Structuralism. Published in newsletters KEY No. 6-7, May-June 2000. www.kunci.or.id, December 15, 2003
13) Space, Raymond Williams. Published in newsletters KEY No. 6-7, May-June 2000. www.kunci.or.id, December 15, 2003
14) Space. loc.cit
15) Space. ibid.
16) French philosopher, lived between 1918-1990, imports into the Marxist structuralism in an attempt to make it a science "science". For more about Louis Althusser, see Nuriani Juliastuti. Louis Althusser. Published in newsletters KEY No. 4, March 2000. www.kunci.or.id, December 15, 2003 as well borin Ziauddin Sardar and Van Loon, op. pp. 44-47
17) Juliastuti. Nuriani. Althusser's thesis of ideology. Published in newsletters KEY No. 4, March 2000. www.kunci.or.id, December 15, 2003, also St. Sunardi, Semiotics Negativa, Canal. Yogyakarta. 2002. pp. 144-149
18) Hegemony is a term in populerkan by Antonio Gramsci, founder of the Italian Communist Party, which describes the dissemination of ideas, values, and beliefs are not imposed from above, not well developed in a way that is free and not on purpose, but the negotiated through a series of perjuampaan and clash (clash of the mean intellectual clash) between the classes. More information, see borin Ziauddin Sardar and Van Loon, op.cit. pp. 48-51
19) Hyperrealitas is a reality that has no reference or origin. This Hyperrealitas created through a process of simulation. For more details, see Rachael Noviani, Understanding the Middle Way Ad. Pustaka Pelajar. Yogyakarta, Cet. I, July 2002. pp. 63-72
20) Simulation is the process of proliferation in the form of the creation of objects (the models of reality) is simulatif, namely that the underlying object by reference that are not obvious or obscure origins. Further simulations in perhadap often confronted with the concept of representation. For more details, see Rachael Noviani, ibid. pp. 63-72
21) Simulakrum is produced by the simulation process. This space contains false realities (hyperrealitas). Simulakrum itself is a duplication of the duplication that does not include the reality or the original reference in the process of production or reproduction. For more details, see Rachael Noviani, Ibid. pp. 63-72
22) Imitation is the attempt of imitation or borrowing of a particular cultural product by other cultural communities. More information see Space, Identity Hybrid. Published in newsletters KEY No. 8, September 2000. www.kunci.or.id, December 15, 2003
23) Mimicry is a concept proposed Homi K. Bhaba to describe the process of imitation / borrowing various elements of culture. According to the mimicry does not show the dependence of the colonized to the colonized, the dependence of color to white, but the impersonator enjoying / playing with the ambivalence that occurs in the process of imitation. This is because mimicry always indicate the meaning of "not right" and "wrong place", he imitation and subversion. Dengan begitu mimikri bisa dipandang sebagai strategi menghadapi dominasi. Lebih lanjut lihat Antariksa, ibid.
24) Kulturalisme merupakan pendekatan budaya yang menekankan bahwa makna merupakan produk dari manusia (sebagai agen yang aktif, human agents) dalam konteks sejarah. Lebih lanjut lihat, Antariksa, loc.cit.
25) Strukturalisme bisa dilacak kembali pada karya-karya Emille Durkheim yang menolak anggapan empirisis bahwa pengetahuan merupakan derivasi langsung dari pengalaman. Strukturalisme yang dikenal sekarang adalah strukturalisme Ferdinand de Saussure dan Levi-Strauss yang menjelaskan bahwa produksi makna merupakan efek dari struktur terdalam dari bahasa, dan kebudayaan bersifat analog dengan struktur bahasa, yang diorganisasikan secara internal dalam oposisi biner : hitam-putih, baik-buruk, lelaki-perempuan. Lebih lanjut lihat, Antariksa, loc.cit.
26) Inkorporasi merujuk kepada suatu proses sosial dimana kelas yang dominan mengambil elemen-elemen kebudayaan kelas subordinat dan menggunakannya untuk memperkuat status quo. Lebih lanjut, lihat Antariksa, Inkorporasi/Komodifikasi. Dimuat dalam newsletters KUNCI No. 5, April 2000. www.kunci.or.id, 15 Desember 2003
27) Komodifikasi adalah upaya memproduksi segala sesuatu –termasuk kesadaran- menjadi komoditas-komoditas yang bisa di perjual-belikan. Lebih lanjut, lihat Antariksa, ibid.
28) Kreolisasi adalah sebuah proses budaya dalam bentuk penyerapan elemen-elemen kebudayaan lain, tetapi dipraktekkan dengan tidak mempertimbangkan makna aslinya. Lebih lanjut, lihat Antariksa, loc.cit.
29) Lihat catatan kaki no 28
30) Hibriditas kebudayaan adalah pemahaman bahwa kebudayaan dan identitas selalu merupakan pertemuan dan percampuran berbagai kebudayan dan identitas yang berbeda-beda. Batas-batas kebudayaan yang mapan dikaburkan dan dibuat tidak stabil. Antariksa, loc.cit.
31) sebuah ruang budaya (culture field) dimana segala macam simbol dari berbagai latar identitas budaya bisa saling bertemu. Lebih lanjut, lihat R. Kristiawan, Mediasi; Fakta Pasca Hegemoni. Dimuat dalam newsletters KUNCI No. 8, September 2000. www.kunci.or.id, 15 Desember 2003
32) Lihat mediasi, sebuah ruang budaya (culture field) dimana segala macam simbol dari berbagai latar identitas budaya bisa saling bertemu dan menjajakan diri sebagai kontestan yang memiliki hak dan kewajiban serta kemungkinan-kemungkinan kultural yang sama.



titah kasman pada 4:08 AM

ANTHROPOLOGY LITERATURE

ANTHROPOLOGY LITERATURE

One factor that encourages the development of literary anthropology is human nature as presented by Ernst Cassirer (1956: 44) humans as animal symbolicum, who both deny the reality of human beings as mere animal rationale. According to Cassirer, who later also used the symbolic interaction sociology regards Meadean (Riter and Douglas, 2004: 272), the system symbol precedes the system thinking, because basically any thoughts expressed through the symbol. In contemporary theory, dominance was thought to be deconstructed, so that the symbol systems, including primitive tribal symbol can be used and interpreted. On the one hand, the symbol is not uniform, characteristic that allows the system can be developed komusikasi unlimited. On the other hand, in accordance with the opinion of E. Bloch (Sastrapratedja, 1982: ix), humans are historical entities, their existence is determined by a number of factors which influence each other, namely: a) man's relationship with the natural surroundings, b) human relations with other human beings, c) man's relationship to the structure and istitusi soaial, d) the relationship with culture at a particular time and space, e) human and reciprocal relationship between theory and practice, and f) human and religious consciousness, or para-religious.
In definitive, the anthropological literature is the study of literature with relevance to human (anthropos). By looking at the anthropology division into two types, namely physical anthropology and cultural anthropology, the anthropological literature is discussed in relation to cultural anthropology, with the works produced by humans, such as: language, religion, myth, history, law, customs, and works of art, especially works of literature. In relation to the three kinds of cultural forms produced by humans, namely: the complex of ideas, complex activities, and complex objects, the anthropological literature on the complex attention memudatkan ideas.
The study of anthropology began to develop early 20th century when the colonial countries, especially England to pay attention to non-European nations in order to know the properties of the nations that colonized. In this anthropological literature has to do with Orientalist studies. On the basis of considerations that a nation's cultural system stored in the language, the literature is clearly a very important source.
In the scope of regional and national, have clearly anthropological literature fostered and developed. Cultural polemics of the 1930s, triggered by thoughts Sutan Takdir Alisjahbana, not solely oriented to the West, as addressed by the critics and other cultural. In contrast, cultural polemic intended to find patterns that can be used to develop patterns of national culture, the basics of thinking that can be used to develop models next arts, especially literature.
Based on a literature pengistilahan that it is the imagination. But please note it's in the imagination of the anthropological values 'dipermain-play'. The rest, therein lies the locus of anthropological research literature.
Anthropological literature is the interdisciplinary approach to the most recent in humanities. As far as the author so far anthropological approach to literature is not specific courses. Anthropological literature on the issue first appeared in 1977 (payatos, 1988: xi-xv) through the Congress 'Folklore and Literary Anthropology' which took place in Calcutta. As mentioned before, the birth of the anthropological approach to literary models driven by three major causes, namely: a) both literature and anthropology of language considered as an important object, and b) question the relevance of the two disciplines of human culture, and c) the two disciplines also questioned the oral tradition , especially folklore and myth. The second aspect that often creates problems in distinguishing the boundaries between anthropological research and literature.
Literary sociology, psychology, literature, and anthropology of literature, the humanities social science clearly questioned the man in the community, while providing the intensity of the literature and literary theory. The difference, people question the literary sociology, psychology literature on psychological aspects, anthropological literature on culture ....
Anthropological literature on human attention as a cultural agent, keekrabatan system, system myths, and other habits. Anthropological literature tends to focus on ancient societies, while the sociology of literature tends to focus on modern society, complex society. Literature with the problem of myth, the language with words interesting arkhais analyzed in terms of literary anthropology, and literary works with complex public interest in terms of literary sociology.
Anthropological literature basically been contained in the studies conducted by Levi-Strauss in relation to myth. Levi-Strauss also utilizes the concept of binary opposition, taboo, and incest in order to build a theory of kinship. Various analysis of the anthropological linguistic models based on clearly mark the inseparable relationship between language, literature, and culture.
One aspect of culture that interests students of anthropology literature is the archetypal image and or primordial images. Historically, characteristic archetypes into the analysis of literary works through two channels. First, as already mentioned above, through the analytic psychology of Jung, both through anthropology Frazer. The first tradition traces tracing psychological typology experience appears repeatedly, as a racial unconsciousness, such as myths, dreams, fantasy, and religion, including literary works. The second tradition, trace elemental patterns of myth and ritual that is generally contained in the legends and ceremonies. In the literature, these symptoms appear through the description of narrative patterns, typology figures.
The relevance of criticism arketive primarily serves as the energy of creativity. As the quality of unconsciousness, archetypes image should not be regarded as a static phenomenon. True, the archetypal image of a priori understanding, but its manifestations both as representations of dreams and fantasy, creativity and imagination, as well as folklore and modern fiction, as a whole dienergisasikan by unconsciousness, working in the production process and creativity.
Archetypal image thus involves three distinct disciplines, history, psychology, and anthropology. On the basis of historical structures, with authority to consider race, tribe, family, and social groups other archetypes appear as one of the basic human tendency to maintain the quality survivalnya. On the basis of the psychological structure, taking into account the evolution of biological structures, especially the authority of genetics, archetypes appear as one of the human tendency to keep track of the past, especially instinct. Clear image archetypes also has close links with social anthropology, including Levi-Strauss unconsciousness.
History, psychology, and anthropology each can be accessed in the archetypal image. Analysis of worldviews, especially by Goldmannian vision, for example, requires a total understanding of the three disciplines. In turn, the discipline of sociology, psychology, and anthropology of literature it is possible to challenge the same object, as mulitidisiplin. As mentioned above, literature has the freedom to put almost all aspects of human culture. Is the creator of letters of words, building a world in words. Able to free the substance of letters of words and sentences into the image of words and phrases that continually created a new world as if seen for the first time. Writers have the freedom according to law-law imaginative fictional, confuse the world into sjuzet fibula.
Search for themes, world views, motives and certain concepts in literary works, such as Faust and Arjuna the concept underlying the differences between Western and Eastern people as introduced by Sanusi Pane, suspected to contain aspects of anthropological research literature. Kongret poems Sutardji Calzoum Bachri, short stories magical Danarto also alleged to have anthropological dimensions of the rich. Myth Nyi Roro Kidul when discussed on the basis of public trust in authority is the South Sea anthropological study, whereas when discussed in relation to the social impact of the community will be a sociology of literature. Levels in Balinese language spoken by the anthropological studies in relation to social class as a supporter. Likewise, psychological studies would be if the psychological impact associated with the user. Need to be given a note that talks aimed conducted through the structure literature, anthropology as a work of literary art that is unsure primary, not secondary. Because anthropological literature concerning cultural issues, so other than through characterization, can be detected through a setting, such as the Dayak community setting, Tengger, Irian Jaya, Sundanese and so on. Just as the sociology of literature and psychology literature, anthropology, literature also serves to introduce the nation's wealth of cultural treasures that each culture belongs to others.
The birth of multicultural studies, postruktualisme intensity generally encourage interdisciplinary study. Cultural aspects are not biased at all understood apart from the other symptoms. Literature is an integral part kebudayaa, describing various aspects of life with the imaginative creative ways, and makes sense. As mentioned above, the anthropological literature question the literature in relation to human beings as producers of culture. Human beings are human beings who are intended in the work, especially as a figure-tokoh.dalam this context is the study of literature through the works of multicultural literature because it can be understood with the culture of human diversity. Modern Indonesian literature, since the hall is now clear that the literature has described the existence of various tribes, races religions, and customs. By reading works of literature can be understood culture Sundanese, Javanese, Balinese, and so on. Javanese culture clearly not homogeneous, but display a variety of cultures with the scope of smaller, and so on.
Just as the sociology of literature, analysis related to the anthropological literature is intended that the literary work itself, by making use of anthropological theory and data. A poem that uses arkhais words, like 'The Story Start Tamaela Dien "(Chairil Anwar), not directly associated with moving parts and characteristic specific culture, because this place solely as elements of literature secondary. Arkhais words have become works of literature, as spirit, as anthropology, not literature. Arkhais words discussed in the literature itself that it will be mengevokasi overall form and content of work.
With the intensity of human existence in a particular culture, anthropology, literature has relevance to the local color literature, type of work that has not much interest, especially as creative literature. Anthropological literature, in addition to having links with Postcolonial studies, clearly has relevance to pstruralisme itself, by way of lifting the regional literary treasures. At the time of creation, either directly or indirectly, either as a quality form and content, the author displays certain elements of lived cultural treasures, as the elements of anthropological unconsciousness.
Both Freud and Levi-Strauss (Ino Rossi, 1974: 19) considers that the structure of unconsciousness is more important than consciousness itself. Anthropological literature is practically expected to help introduce the literary khazasanah remote and isolated, which means that indirectly has helped understanding 'Bhineka Tunggal Ika'.

CHAPTER V CULTURAL DATA

CHAPTER V
CULTURAL DATA

Religion System 5.1
Villagers Batukaras all Muslims. Very strong religious teaching in various aspects of daily life, though still a bit mixed with the culture. The next things that we found in the Village Batukaras:

5.1.1 The value or norm that norms derived from religion or belief
Batukaras villagers are holding fast to the Quran and Hadith, this can be seen in the way of life, where every time, especially when the prayer times, people go to the mosque to perform prayers without holding mengiraukan work and study of mothers and fathers fathers every once a month. The confidence of parents who still adhered to the ancestral beliefs (animism).

5.1.2 restrictions
Batukaras villagers strongly believe that there goddess Nyi Roro Kidul, which according to them on Friday night and forbidden to catch fish, reportedly said at the time goddess Nyi Roro Kidul is not allowed and will be very angry if there are people who still go out to sea on Friday. Other prohibitions are prohibited on the mountain hermitage Great Worship with good intentions do not, ask for the number for example.

5.1.3 Trust in the things Magical and magical
belief in supernatural or magical powers are still strong belief in family life sunda, including rural communities Batukaras Cijulang district. Village Community Batukaras believe in the supernatural as the goddess Nyi Roro Kidul, it is marked by a ceremony in which a party Maulud tribute to Dewi Roro Kidul singing a ceremonial feast known as the sea (sea lavatory). Believe in the goddess spirits in Horse Cave of the Demon snake goddess Salama (See Appendix photo), the mountain is considered sacred cone, resin stone is a typical rock Batukaras where if anyone tried to destroy the stone then it will be a very severe illness.

5.1.4 Ceremony
Traditional ceremonies are often performed at the ceremony Batukaras sea lavatory done on the moon as a sign of purification Maulud beach and boat, or known by the term meaning as ngaruat thanks for the catch of fish which is always a lot better and hope in the future, all the lavatory This sea is believed by the fishermen as a feast for the goddess Nyi Roro Kidul. In this ceremony can not be separated from the offering, including:
- Rice cone
- Artificial
- Young Coconut
- Ketupat
- Tangtang wind
- Rurujakan
- The head of a goat or buffalo
- Flower seven way
- Roko
- Eggs
- Porridge red and white, and
- Coffee
Requirements for this sea urination presented by all citizens Batukaras, where all requirements were being paraded by the society along the coast, then the fishermen went to sea in a boat to throw all the offerings except the rice cone. After throwing the offering, the fishermen returned to shore to read the letter Yaasin together after it was followed by eating rice cone. After all the rituals sea urination is completed, the village has been prepared pageklaran puppet show as entertainment for people during the day and night.

5.1.4.1 Religious
Batukaras Village Community has a high religious in every aspect of life. Behavior or actions are shown in religious ceremonies. Although the traditional ceremony itself can not be separated from religious ceremonies. Here are the usual religious ceremonies held Batukaras rural communities, among others:
- Birthday of Prophet Muhammad SAW
- Hari raya Idul Fitri
- Hari Raya Idul Adha
- New Hijri Year

Rite Life Cycle 5.1.4.2
a. birth
Sundanese culture is rich in noble, worthy to be preserved. One of the cultural richness that we found in Batukaras is about the birth ceremony, conducted by a Guguni (paraji). In addition Guguni also known as midwife. The ceremony is believed to birth Batukaras society is as follows:
- After the baby is born, Guguni off Bali from the umbilical cord or placenta and Bali were buried or swept away, depending on the request of parents of the baby. When Bali was buried, the grave should be planted with a palette (a chimney made of wood diameter ichi 1) is intended to avoid interference back from ants.
- Ceremony 40 days. This is marked by a haircut on the baby and giving the name, if at all circumcised baby girl. At this ceremony performed marhabaan led by a chaplain or clergy, where the participants are fathers. Marhabaan was conducted in the afternoon or evening. The tools used are scissors blades, bowl, flowers seven way.

b. marriage
The wedding ceremony is very sacred ceremony. Nuptial arrangement Batukaras Village is as follows:
- Application, the man came to the woman, with represented by people who believed in bringing some food. And determine the time of marriage.
- Seserahan, the man came to the woman with a few clothes and food and was escorted by relatives to the bride's house.
- Akad nikah, the event was led by Amilin or headman accompanied officers from KUA and the witnesses on the part of men or of women, usually done in the mosque.
- Provision of dowry or dowry, this is usually done by the men on the part of women, depending on the size of the dowry agreement bridegroom and women. This can be a dowry of gold, money, alast prayers.
- Entertainment, the entertainment community to Batukaras presented at the wedding, is the hum and calung but now it is often presented dangdut orchestra.
- The neighbors or citizens come to the wedding ceremony with a basin containing a light meal of rangginang, opaque and bananas. (see attached photo)

c. death
The ritual is usually done by the community when there is Batukaras meningga are as follows:
1. ceremony led body headed by an elder, where the elder is Mr. Jain Batukaras. The requirement for people who take the corpse to the cemetery (the cemetery) include: must have married, had left the worldly interests, should have masagi, meaning capable in all respects, Mr. Jain example.
2. Ceremonies 7 days (tujuhna) on this seven-day ceremony, conducted tahlilan and prayers for those who died, led by elders or clergy, and served a light meal such as rangginang, opaque and others.
3. ceremony 40 days (mature twenty) on these 40 events, made tahlilan and prayers as in the seven daily events or tujuhna. Then the grave with water by a family prayer. Then the grave was on the wall. (see attached photo)

5.2 System organization and kemasarakatan

5.2.1 Kinship
5.2.1.1 Kinship
In Batukaras community kinship which is close enough where people who had relatives diangggap was the brother of the father or mother, as emang to call the father or mother's brother male, younger aunt calls for women's father or mother, Aang calls for men more mature than us or respected and teteh to call a more mature woman or respected.
As for the pancakaki known in Batukaras (see attachment)
Marriage System 5.2.1.2
In the system we do not find marriage things specifically in the village Batukaras. Community Batukaras jodonya freed his own choosing in accordance with their beloved ones, the age limit for marriage in the village Batukaras least 17 years of age.
After marriage they usually stay in the woman's parents, if they already have their own homes, they moved after a week after the wedding ceremony took place, at the time led them to occupy the new home of the introduction of most of their own relatives to bring dishes, rice, mats and equipment other households, it indicates a siloka or symbols for the child. System of polygamy in the Village Batukaras still embraced by the community in divorce as well as where the property seterlah divorced his wife belonged.
A family is usually more than one family. In addition to parents and their children, usually in one house there was 'old-fashioned father' and 'ovarian prudish' and the law of his daughter who was married.
Division of labor in the household, a father became head of the family and duty to make a living for young families, as for the wife to work just to help the family economy alone. Village Batukaras also no gender differences in male and female alike. Decision making in the family held a family council and a decision by a majority vote or decision of the father of the family head.

5.2.2 Social organization
5.2.2.1 Structure
(See attachment)

Village Leadership Batukaras 5.2.2.2
As an administrative unit of a village has a village government system that took care of the village chief or village headman who is obligated to take care rural households, hold a meeting with residents, care of public works, as well as taking care of village property. ravine under no such thing as 'Mr. Golong' which is classified pa Rt and Rw supervise and manage all the activities that will take place at the ceremony dusunnya like sea lavatory. So pack position is classified under a ravine above Rt and Rw. Each village each have a pack classified.

5.2.2.3 Community Organizations Village Batukaras
Community organizations that we found in the village Batukaras include:
1. Youth
2. Union of Fishermen (RN)
3. Union beach volleyball
Knowledge System 5.3
5.3.1 Education
Enculturation and socialization 5.3.1.1
Community Batukaras have enough knowledge in the care of his life, for example in child care. The mothers in Batukaras give exclusive breastfeeding until the age of even three years, they have the knowledge to separate the child how to feed the mixture by applying baterawali on the mother's breast and then he bought child's favorite snacks in spells by an elder or paraji. in daily life more child interacts with his mother because his father make a living, the children are taught manners, how to talk. Walking and after growing up religious norms taught by the Koran at the mosque included the time at dawn, noon and night.
Primary school entry age in the village of Batukaras between 6-7 years. In this case all gender education as no one in the treasure, mostly primary school graduates is, but it's much to universities tunggi the average college in Bandung.

5.3.2 Health
5.3.2.1 Occupation of Village Health Conditions Batukaras
Levels of health in the village have very good Batukaras, where the whole time we were there and we watched beautiful surroundings and cool enough for the size of a beach area, other than that each day Friday, although not all of the people we saw there was a clear path or yard. Every house has a toilet (shower, sink, toilet) on its own. The program of the event village posyandu held once a month.
In real life if someone harimya sick they usually take kapada paramedics or through alternative medicine.

People Eating 5.3.2.2 Batukaras
Batukaras community staple food is rice, side dishes like desertai fish from the sea, eggs and vegetables. As a snack or light meal is a banana, cassava and others. Batukaras people a day eat rice three times that in the morning, noon and night.

Birth Process 5.3.2.3 Batukaras Village
In the age of four months or seven months of pregnancy like a thanksgiving ceremony held a emapt called nujuh monthly or monthly (seven months) it is marked by a rate which at the time of the four monthly interest rate of four kinds and at monthly nujuh seven kinds of flowers and made rujak. For pregnant women we found no specific dietary restrictions unless abstinence is the arrival of the midwife as pregnant women do not work too hard.
KB contraceptive Batukaras village is well known, in the process of childbirth assisted by guguni (paraji) and midwives. This was Guguni midwifery education so mrndapatkan traditional way in the Village less Batukaras has been used.




5.4 Livelihoods
Most rural people's livelihoods as fishermen Batukaras partly as a farmer, gardening, making kerajianan (Home Industry), breed and work in wiasata object.

5.4.1 Types of small industrial products / Household
a. Creating hateup
hateup this eurih made of leaves (dahon) then arranged and tied by a string of new bamboo after it dried. Guannya to Hateup this as a replacement tile roof.
b. knick-knacks made from shells, such as key chains, pins, etc.
c. sea jelly
d. broom stick (a broom nyere)
c. making salted fish
Distribution of these products is not much out of the village, it is because the Village is a tourist attraction Batukaras already crowded. The product had a broom stick, there are orders from pangandaran by an Airport.

5.5 Art
Art is a creativity that was created to be enjoyed by the community. In the village there are only a few Batukaras traditional arts such as puppet show, gamelan and calung where both art is rarely performed and nearly defeated by the orchestra dangdut, besides the lack of future generations to learn these arts.

5.6 Technology and Equipment
Community Batukaras has equipment to support the activities of daily life, both to find fish and equipment for gardening and other activities including:
a. Farming equipment: a modern tool that has such a traditional tractor and cows for plowing, and a hoe / Hoe.
b. Kitchenware: modern tool of magic jar, dispenser, and the stove while the traditional instruments of hihid, pans, langseng, boboko, ladle, kastrol, coet and quality.
c. Tools to find the fish: boat, kecrik, useup, sirib, heurap (large kecrik)

CHAPTER IV DATA LITERATURE (folklore)

CHAPTER IV
DATA LITERATURE (folklore)
4.1 Oral Literature
4.1.1 Poetry people
For the type contained in pusi tatar Sunda divided them into several types, including: mantra, kakawihan, sisindiran, Sawer, rhymes, gondang, poetry, pupujian, guguritan and wawangsalan. While the data we found in the village's most lots Batukaras is pupujian, which especially sung by the children and mothers before and after study the Koran, the following examples found in pupuijan Batukaras village:
Pupujian
Some pupujian found in the village Batukaras, intercepted by recording when the children's study. Among them:
. ....
Nun Gusti prince abdi
Neda Abdi pangampura
Rama mother sareng retainer
....

Nun Gusti tea servant paparinan
In my dunya kasaéan
In my akherat kabagjaan nana
Naha sakedik pisan

Noon Alloh mugi nyaangan
Hate retainer disinaran
Cahya navigation prince
Jiga earth linings ngebray
My Dicaangan the sun
Nun Gusti salamina
Followed caused sulaya
Mung gusti panglawasna

God's great nu nyanggakeun
Prophet Sulaeman nahonkeun
Sakur nation teu élokeun
Science faith dihijikeun
Kanu Dipasihkeun ngarti
Kitu creatures deui
Jeung prophet David maruji
Eta tea pangersa Gusti

Diimah intention ngaos
Opat Perkawis Seueurna
Hiji intention Alloh karna
Ngalakonan paréntahan
Kaduana intention miceun
Kabodoan crew retainer
Nu tangtos janten salamet
Salamet dunya ahérat
Katiluna intention élmu
Intention Bade dilakonan
Sorangan ku Dilakonan
Sareng sadaya réréncangan
Kaopatna intention ngaos
Religion breathe Ngahirup
Prophet Agamana kanjeung
Alloh messenger prophet.

For others like a mantra, Sawer, rhymes and more, we could not include, because the informant in question can not be given at the time, but must at the time set by his ancestors. Examples of Mr. Jain, he did not want to spell, Sawer, rhymes and more, but must be on time when the date 14 months Mulud, so he is able to provide all of their knowledge. Why in this Batukaras we just focus on Mr. Jain?, Because there he was the only elder who is still alive and appreciated by the communities, to other people is very hard to find people who count elder. Perhaps because the Batukaras particular, the region which will be considered as modern as tourist attractions and most people are thinking logically.

4.1.2 People's Prose
The types of prose include: the myth, legends and fairy tales. Bascom Pengetian myth is the story according to people who are considered prose really happened and is considered sacred by the owner of the story (Danandjaja, 1991: 50). Here are examples of the myth that we found in the village Batukaras, the story of the goddess Nyi Roro Kidul:
Goddess Nyi Roro Kidul
Tersebutlah a man and woman where the man entered the Hindu religion while the women in the Islamic religion, then they got married and decided to stay with berlaina place, namely the men in the north while the women in the south, the glory termahsurlah goddess Nyi Roro Kidul As with the authorities south coast. Nyi Roro Kidul Dewi said: "Beware Kang, Akang do not ever see me, let me who to see Akang if I missed".
So on the south coast, particularly Ciamis, strongly believe that if the waves in the sea was great, the time iti goddess Nyi Roro Kidul was approaching her husband.
Tersebutlah time, goddess Nyi Roro Kidul, catching fish in the sea, when it happened Friday, he got so many tyang fish. After some time he kecapean and stopped at Batukaras, then he intends to make a fire, and soon she smelled humans, it is too late for someone who was looking for Hoe. "What are you doing here?", Tanya Nyi Goddess, "will you come here, we baker fish together", when they intend to burn the fish, they were not the fish but the baker man who was captured by the goddess Nyi Jarring, he said , "O people, please katakana on the other, do not go to sea on Friday because it was part of me".
So Batukaras rural communities especially, never go to sea in the day and at night Friday, so the story (see appendix)

Legenda
For the legend that we found in Batukaras, of course Batukaras legends, this story:
Batukaras
There are elders named Yuda Mbah Raden Masimah Raka Guru Thomas who did the course, the way she met someone paeunteung-eunteung then place Eunteung named, then he continued his journey, but diperjalanan left side, then he passed the place was called Cisamping, then the journey continued and she was a luapa lagip, do not forget to mention what, he patted his chest, "oh no I forgot" as he patted his chest, then the place was named Cidada.
Tersebutlah he had reached the Batukaras, ai rest and his mind drifted Rus-race reminded of the experience he has passed, then the place was called Batukaras. Then the journey continued and she plugs her umbrella was in the middle of the ocean, then there is a rock called the Rock and stone nunggul umbrella.

Tales
Fairy tales we found in Batukaras are as follows:
Nyi Salama Demon Snake Horse Cave watchman
There are people named ACENG Suryaatmaja, he Parigi native people and intends to open a business in Batukaras. When he had finished the restaurant membanung sudden arrival of the night he was Canti woman and asked to marry, of course, Mr. ACENG meau not because he already had a wife and kids so he memutusakan for friends only and do not interfere with each other. The girl's name is he Salama Nyi phantom snake spirits Horse Cave, which were located in the center of the village of Batukaras.


Folk Game 4.4
The types of permaina we found in Batukaras familiar and comparatively modern game is included. Here are some games that we found in Batukaras:
4.4.1 Parents Games:
- Surfing
- Beach volleyball
- Playing cards (rummy and gaple)

4.4.2 Games of children
- Sasawangan (large kites
- Galah
- Volley mini (with a size smaller field)

Write 4.5 Literature (screenplay)
To write or literary texts, we did not find, instead of people do not have, it's just been burned before by AT around the year 1962.