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"ABSTRAKStudi ini akan mengulas bagaimana penalaran asosiatif memungkinkan diskursus kebudayaan Indonesia bergulir dan membingkai para pelakunya dalam satu proyek kehidupan sosial bersama. Penalaran asosiatif, sejauh beberapa kajian antropologi terdahulu memperlihatkan, dikonseptualisasi sebagai fitur cara berpikir masyarakat primitif yang cacat dalam menangkap realitas khususnya ketika dibandingkan dengan modus berpikir modern yang saintifik. Telusur-telusur antropologis lainnya terhadap bentuk rasionalitas yang berbeda dari rasionalitas yang identik dengan masyarakat Barat cenderung mengabaikan konseptualisasi ini dan lebih berfokus memperlihatkan bagaimana penalaran liyan yang dikajinya juga logis dan masuk akal. Namun, penulis melihat konsep penalaran yang juga galib dianggap tak menaati prinsip kemasukakalan ini mempunyai faedah justru memungkinkan hubungan sosial yang ekstensif terselenggara, dan ini terlihat dari bagaimana tubuh pengetahuan diskursus kebudayaan Indonesia yang metaforis memungkinkan para pelaku yang tak sulit dikatakan bagian dari kehidupan modern sekalipun membayangkan keterlibatan dirinya dalam diskursus ini. Dibayangkan sebagai watak dari sebuah bangsa, kebudayaan senantiasa memperoleh tempat sebagai topik yang urgen karena dianggap variabel yang tak bisa tidak diperhitungkan bila bangsa bersangkutan ingin menaja diri menjadi bangsa yang unggul, betapapun dalam praktiknya kita tak bisa mempertanggungjawabkan adanya entitas empiris kebudayaan Indonesia. Kapasitas analogi antropomorfistis kebudayaan yang membuat para pelaku secara imajiner merasa berada dalam kompetisi konstan dengan entitas kebangsaan lainnya, dalam praktiknya, jauh lebih berarti untuk menggerakkan mereka sebagai kolektivitas alih-alih plausabilitasnya.

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ABSTRACT

This study will examine the way associative reasoning enacting the discourse of Indonesian culture and involving the actors in a common social life project. Associative reasoning, in numbers of past anthropological studies, was commonly conceptualized as primitive society?s mode of false thinking which is unable to perceive objective reality especially when it came under comparison with modern scientific reasoning. The more recent anthropological studies on different form of rationalities compared to the Western one tend to dismiss this conceptualization and took more interest in showing how the other mode of reasoning is also logical and making sense in its own term. I, however, thought that the mode of thinking which disregard the rule of coherence is essential in enabling extensive social relationship, and this case is being shown by how the discourse of Indonesian culture make it possible for its actors to imagine his or her involvement in the discursive community. Imagined as the character of a nation, culture is always having a central place in common conversations due to it being considered as inseparable aspect for a nation which strives to be greater than the other, even though, in practice, I suspect, we could never prove the empirical presence of Indonesian culture. This anthropomorphist analogy of culture, which imaginarily providing the actors with a sensation of being in a constant competition with other national communities, in practice, is a far more important capacity in mobilizing people as a collectivity rather than its plausibility;This study will examine the way associative reasoning enacting the discourse of Indonesian culture and involving the actors in a common social life project. Associative reasoning, in numbers of past anthropological studies, was commonly conceptualized as primitive society?s mode of false thinking which is unable to perceive objective reality especially when it came under comparison with modern scientific reasoning. The more recent anthropological studies on different form of rationalities compared to the Western one tend to dismiss this conceptualization and took more interest in showing how the other mode of reasoning is also logical and making sense in its own term. I, however, thought that the mode of thinking which disregard the rule of coherence is essential in enabling extensive social relationship, and this case is being shown by how the discourse of Indonesian culture make it possible for its actors to imagine his or her involvement in the discursive community. Imagined as the character of a nation, culture is always having a central place in common conversations due to it being considered as inseparable aspect for a nation which strives to be greater than the other, even though, in practice, I suspect, we could never prove the empirical presence of Indonesian culture. This anthropomorphist analogy of culture, which imaginarily providing the actors with a sensation of being in a constant competition with other national communities, in practice, is a far more important capacity in mobilizing people as a collectivity rather than its plausibility."

"Persahabatan selalu spesial. Dan sahabat terbaik selalu bersama kita hingga kapan pun. Tidak peduli meskipun jarak, sekolah, dan pekerjaan telah memisahkan. Sungguh beruntung orang-orang yang memiliki sahabat."

"Produksi sastra populer mengikuti selera masyarakat luas. Oleh sebab itu, sastra populer seringkali mengalami perubahan seiring dengan perubahan selera masyarakat. Pada tahun 2009, terbit novel populer yang menggunakan latar tempat kota di luar negeri. Setelah itu, mulai bermunculan novel-novel lain dengan latar tempat luar negeri. Bahkan, lokasi luar negeri bukan hanya muncul sebagai latar, melainkan juga sebagai judul novel. Dengan demikian, permasalahan dalam penelitian ini yaitu bagaimana penggunaan latar luar negeri dalam sastra populer. Penelitian ini bertujuan untuk mengungkapkan karakteristik tren latar tempat luar negeri dalam novel populer pada periode 2009-2016. Untuk mencapai tujuan tersebut, penelitian ini menggunakan metode deskriptif analitik dan pendekatan sosiologi sastra. Objek kajian dalam penelitian ini adalah novel Winter in Tokyo (2008) karya Ilana Tan, Paris: Aline (2013) karya Prisca Primasari, dan Love in Marrakech (2016) karya Irene Dyah.Popular literature production will always follow the direction of publics preference. Therefore, popular literature will always transform along with the shifting of publics preference. On 2009, an Indonesian popular literature with an overseas setting was published. Afterwards, other novels with overseas setting began to emerge. The use of overseas setting became a trend in Indonesian popular literature. Overseas location was not only used as the story setting, but also as title of the novel. This research discusses how overseas setting was used in Indonesian popular literature. The objective of this research is to signify the characteristic of overseas setting trend in Indonesian popular literature for the period of 2009-2016. This research is using sociology of literature approach and descriptive analytics method. The object of study of this research are Winter in Tokyo (2008) a novel by Ilana Tan, Paris: Aline (2013) a novel by Prisca Primasari, and Love in Marrakech (2016) a novel by Irene Dyah."

"Skripsi ini membahas latar belakang lahirnya Manifes Kebudayaan dan ide-ide yang terdapat di dalam naskah Manifes Kebudayaan. Metode yang digunakan dalam penelitian ini adalah deskriptif analitis dan kepustakaan dengan pendekatan sosiologi sastra dan historis. Hasil penelitian ini menyimpulkan bahwa Manifes Kebudayaan lahir sebagai reaksi atas Lekra. Ide-ide yang diusung dalam naskah Manifes Kebudayaan yaitu menolak adanya subordinasi bidang kebudayaan, menolak semboyan 'politik di atas estetika' dan 'estetika di atas politik', menolak semboyan 'tujuan menghalalkan cara' serta menerima paham humanisme universal.

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This thesis tells about the background of the birth of the Manifes Kebudayaan and the ideas in its script. The method which is used in this research are analytical description and bibiliography with sociological literature and historical approach. The result of this research concludes that the Manifes Kebudayaan born as the reaction of Lekra. The ideas carried in the Manifes Kebudayaan's script are rejecting the existence of subordinate in culture, rejecting the slogan 'politic on aesthetic' and 'aesthetic on politic', rejecting the slogan 'the end justifies the means', and approving the universal humanism."

"The purpose of this paper is to show that Chinese (mainland) culture standards within indonesian-Chinese intercultural work team relationship need to be understood by Indonesian workers as diverse cultural similarities, differences, and overlapping often become the conflict foundations. Anticipation and solution are required since the issues frequently lead the intercultural work group into culture shock, target failures, psychological stress. As a result, the individual, group and/or organization productivity declines. By qualitative approach, using culture standards method from Prof.Dr. Alexander Thomas, five Indonesian workers from Indonesian-Chinese work group are selected through criterion sampling. From 39 critical incidents produced, ten Chinese cultural standards from Indonesian perspective are built as follows: 1. National pride or patriotism,2. mianzi or face, 3.customs, 4. quanxi or importance of social network, 5.duty, 6.hierarchical order, 7. cost-effectiveness,8.collectivism, 9.conflict avoidance, and 10.mistrust. This finding has to be identified as integrated values, and is not to be generalized far and wide in the consideration of Chinese multiculturalism. Three coping strategies-planning, empathy, and assertiveness are generated from this research and coul be applied in the efforts of achieving intercultural work group success and synergy."