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"This research derived from Slankers phenomena. Slankers imagine their idol, the image of Slank. Slank is a group band that their music genre composed of pop, rock, blues, and reggae. For Slankers, Slank's songs are not only easy listening and singing, but also presenting the image of Slank. Even though Slank does not present physically, at that time Slank along with others image can be presented in Slankers' imagination. Mami - one of an example-, when she miss her father -who had pass away- she'Il listen to some of Slank"s songs. For her, Slank's songs can present her fathers image and Slank"s image, because her father was a Slanker. After she has listen to the songs, her longing will be tempered. While her imaginative experience comes up, she writes itto Slankers' media.Based on the phenomena, l study literatures in the Anthropology of Experience ((Turner and Bruner 1986 (ed.)), but they do not show the theory of imaginative experience. It urges me to state the objective of this research to construct theory of the imaginative experience. I build the conceptual framework composed of the concept of experience, imagination, and culture Experience is expression of interaction system between categories (Dilthey 1910, in Rickman, (ed.) 1976: 199, 211). imagination is to confront between contradictory categories (Casey 1991:20,42). Culture is constructed (Clemmer 1969:221). Within the composition I found the essence of dialogic, narrative, and narrative dialogic. This led to the development of narrative dialogic ethnography.I argue that the narrative dialogic ethnography is a research paradigm, that consist of (Guba and Lincoln, in Denzin and Lincoln (ed.) 1994: 108-109):- Ontology: to view imaginative experience is an expression system of relation and interaction between categories that to present images, furthermore the system is constructing.- Epistemology: to conduct between categories as the narrative dialogic.- Methodology; to make tense, to confront, to relate, and to interact some categories, and to accommodate some possibilities of sequences from some categories within the topic of imaginative of experience.Based on that paradigm, this research question is how the narrative dialogic ethnography works to construct the theory of imaginative experience. As a foundation, the narrative dialogic ethnography constructs a concept of imaginative experience. Imaginative experience is a narrative dialogic between "the realm of areal" and "the realm of afotik" that activates "the realm of aktinik, with the result is enable to presence a narrative dialogic between "the realm of areal" and "the realm of aktinik". Narrative dialogic can be able to construct the imaginative construction in "the realm of areal" or in "the realm of aktinik". "The realm of areal" is "the realm of physics" that contents of physical presence of certain person, or with others or things in various event. "The realm of afotik" is "the realmof images" that contents of their idol`s image presence. "The realm of aktinik" that contents of both subject and images presence in imagination.Based on that concept, the narrative dialogic ethnography constructs the theory of imaginative experience, that is narrative dialogic among "the realm of areal", "the realm of afotik" with "the realm of aktinik, which are; 1) "the realm of areal" is narrative dialogic between the concept of imaginative dramatic performance (it is performance of experiencer) with the concept of imaginative dramatic identity (it is admission cf others); 2)"the realm of afotik" is narrative dialogic between the concept of imaginative embodiment (it is energy of their idol's image that never last) with the concept of hero (it is their idol's image that have been last their heroic way); 3) "the realm of aktinik' is narrative dialogic between the concept of imaginative symbol and imaginative ritual (it is process of imaginative relationship) with the concept of religion (it is structure of imaginative relationship).This research concludes that;1. The nanative dialogic ethnography more capable to construct the concepts of imaginative experience compared to other anthropological approach, such as Bruner's dialogic narration (2005), Geertz's interpretation of cultures (1973), and Turner"s interpretation of symbols (1967).2. The narrative dialogic ethnography works not only interrelated one concept with others, as realized up till now, but also narrative dialogic one concept with others."

"Skripsi ini membahas gejala bahasa pergaulan pada speech community mahasiswa Stikom Interstudi Wijaya. Nilai-nilai seperti kebebasan berekpresi, media, dan prestise mempengaruhi pemilihan bahasa pergaulan di kalangan mahasiswa. Dengan menggunakan metode etnografi komunikasi, penelitian ini berusaha menemukan kaitan antara proses pembentukan identitas dan penanda prestise dengan penggunaan bahasa pergaulan. Data penelitian dikumpulkan dengan metode kualitatif seperti wawancara serta rekaman speech events dan di analisis dengan teori Ethnography of Speaking.Hasil penelitian menyimpulkan bahwa ada nilai budaya tersendiri yang dianut oleh kelompok sosial mahasiswa. Representasi nilai budaya dalam penggunaan bahasa pergaulan terlihat dari penggunaan kata-kata yang sarkatis yang memperlihatkan adanya semacam reduksi makna, sehingga bagi speech community penggunanya kata tersebut tidak mengandung kekasaran dan dilihat sebagai upaya meraih prestise sosial dalam percakapan.This thesis discusses the use of slang in the speech community college students Stikom Interstudi Wijaya. How cultural values such as freedom of expression, sexuality, and prestige affect code-switching among the students. By using the ethnography of communication methods, this research seeks to find linkages between the process of the formation of identity and prestige with the use of slang. Data were collected using qualitative technique such as interviews, and recording speech events to be analyzed by Ethnography of Speaking.

The research concluded that there is particular cultural values which are held by students of social groups. As the Representation of cultural value in using sarcastic slang indicates ?reduction? of meaning, the speech community uses the sarcastic slang to achieve social prestige in which some explicit words has no longer contain violence meaning in the conversations."

"Sejarah dan Tema Penelitian. Untuk memberi gambaran yang lebih lengkap tentang tema tesis ini terlebih dahulu akan kami uraikan secara singkat mengenai sejarah lahirnya penelitian ini. Fase permulaan penelitian ini hanyalah terbatas pada penelitian ilmu bahasa yang hendak mengetahui tentang sistem hentuk hormat dalam bahasa Bali, yang dikerjakan tatkala kami mendapat kesempatan belajar pada Fakultas Sastra, Universitas Leiden dari tahun 1971 - 1973. Ide tersebut timbul, setelah kami mendengar ceramah J.L. Swellcrebel yang mengetengahkan beberapa segi dalam bahasa kali yang patut diteliti menurut sarjana itu ada dua hal yang sepatutnya mendapat.pencatian lebih lanjut, yaitu pertama dialek-dialek dan kedua sistem hentuk hormat yang strukturnya belum jelas benar diketahui oleh para sarjana (Swellengrebel, 1971: hlm. 7). Adanya kenyataan ini tentu akibat dari kurangnya penelitian orang terhadap bahasa Bali dan situasi yang demikian itu sangat tepat dikatakan oleh E.M. Uhlenbeck (1967: hlm. 872) sebagai berikut: It is particularly surprising that so little attention has been paid to Balinese, the language of an internationally so videly known culture."

"Skripsi ini mengaji tentang pandangan dunia Komunitas Semesta dan perilaku para pelakunya. Dasar pengetahuan komunitas ini adalah energi. Energi mampu menjadi motivasi bagi para pelaku untuk mewujudkan motif-motif masing-masing anggota. Di dalam komunitas Semesta juga terdapat pengetahuan yang berkenaan dengan pandangan kosmologis yang mereka yakini. Pengetahuan serta meditasi yang mereka lakukan mampu mempengaruhi perilaku anggota Komunitas Semesta. Masing-masing anggota mendapatkan kemampuan yang berbeda sesuai dengan minat, misalnya kesaktian, pengobatan dan spiritual. Sebenarnya mereka mendapatkan semua kemampuan itu namun biasanya anggota Semesta hanya condong pada bidang yang memang diminatinya atau dengan kata lain sesuai dengan jiwanya.

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This thesis examines about world view of Semesta Comunity and behaviours of their members. Energy is the basic knowledge of this community. This can be a motivation of their members to create the motifs. Semesta Community is also containing the knowledge about cosmological view. That they convience. Their knowledge and experience of meditation are able to influence behaviours of Semesta Community’s members. Every member found out their different ability appropriate with their passion, for example ability of magic power, healing and spiritual power. Substansively their found out these abilities, but usually the members of Semesta just inclined on area that they are interested in or in other word appropriate with their soul."

"Penelitian etnografi ini mencoba memahami kondisi yang terjadi pada masyarakat di kawasan garis depan (frontier) Sumatra Selatan dan Kalimantan Barat di tengah arus besar kuasa investasi dan eksploitasi sumber daya alam. Introduksi pembangunan dan tawaran kemakmuran merangsek terus-menerus hingga mempertaruhkan kehidupan mereka sendiri. Relasi historis mereka dengan lingkungan perlahan-lahan tersingkirkan. Penelitian ini memilih dua karakteristik masyarakat yang berada di lahan gambut; Pertama, masyarakat lokal Dayak Kanayatn di Desa Teluk Bakung, Kecamatan Sungai Ambawang, Kabupaten Kubu Raya, Kalimantan Barat dan Kedua adalah kehadiran masyarakat transmigrasi di Desa Banyubiru, Kecamatan Air Sugihan, Kabupaten Ogan Komering Ilir, Sumatra Selatan. Dua tempat ini mewakili dua karakteristik masyarakat, yakni masyarakat tempatan dan pendatang. Keduanya kini bermukim di kawasan yang oleh negara didefinisikan sebagai wilayah Kesatuan Hidrologi Gambut (KHG). Dengan memaparkan fenomena antropologis di dua lokasi KHG, penelitian ini berargumentasi bahwa eksistensi masyarakat di kawasan gambut kian terhimpit ruang hidupnya. Upaya-upaya restorasi di tengah kian meluasnya kapitalisme ekstraktif, bila tidak ditangani secara hati-hati, beresiko mengkonversi kompleksitas sistem sosial menjadi rumus-rumus teknis pembangunan belaka.

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This study aimed to understand the conditions of two communities in the frontier regions of West Kalimantan and South Sumatra amidst a great flow of investment and exploitation of natural resources. The development program and the offer of prosperity continuously come until it risks their own lives. Furthermore, the relation between community’s history and the environment is gradually ignored. This study was conducted in two locations which represented different community characteristics. First, the community of Dayak Kanayatn in Teluk Bakung village, Sungai Ambawang subdistrict of Kubu Raya district, West Kalimantan, representing local people. Second, transmigrants in Banyu Biru village, Air Sugihan subdistrict, Ogan Komering Ilir district, South Sumatra, representing the immigrant. These two locations represented two characteristics of the community: the local and immigrant community. Both of them are now living in areas of Peatland Hydrological Units (KHG). By using ethnography approach to describe anthropological phenomena in two KHG areas, this study argued that the living space of community in the peatland is increasingly shrunk. If the restoration efforts in the midst of increasingly widespread extractive capitalism is not carefully handled; thus, it is at risk of converting the social system complexity into mere technical development formulas."

"Penelitian etnografi ini bertujuan untuk menganalisis respons masyarakat Pulau Gili, Bawean, terhadap rencana masuknya proyek infrastruktur listrik dari Perusahaan Listrik Negara (PLN). Meski proyek tersebut pada faktanya tidak riil (fiksi), masyarakat membangun narasi tentang rencana proyek tersebut sebagai sebuah kenyataan. Respons masyarakat ini perlu dipahami dengan melihat relasi sosial yang terbentuk di antara mereka dan sejarah konflik yang ada. Lewat proyek PLN yang fiksi, kita dapat mengungkapkan fragmentasi yang terjadi dalam masyarakat Gili akibat adanya perbedaan agensi dan sejarah konflik masa lalu yang terekam dalam memori kolektif. Studi kasus ini menunjukkan bahwa masyarakat memaknai kehadiran listrik dari negara sebagai hal yang dapat membebaskan mereka dari keterikatan sosial terhadap sejumlah tokoh yang mereka anggap merugikan. Keinginan kuat masyarakat untuk mendapatkan listrik agar terbebas dari jeratan hubungan sosial yang tidak diinginkan berkontribusi pada munculnya konstruksi sosial yang membayangkan proyek PLN yang fiksi sebagai sebuah realitas. Dari kasus ini, kita dapat belajar bahwa proyek infrastruktur bukanlah sebuah objek fisik belaka, tetapi juga sesuatu yang dapat menciptakan imajinasi dan harapan tertentu bagi masyarakat, serta terkadang membuka kembali luka lama sejarah konflik yang dikenang oleh masyarakat secara kolektif.

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This ethnographic research aims to analyze the response of the people of Gili Island, Bawean, towards the presence of an electricity infrastructure project from Perusahaan Listrik Negara (PLN or state electricity company). While the project itself is in fact unreal (fictional), Gili people develop the narrative of the project plan as a reality. The response needs to be understood by looking at the social relations formed between them and the history of the existing conflicts. Through the fictional PLN project, we can uncover the social fragmentation which occurs due to differences in social agencies and the history of the past conflicts that are recorded in their collective memory. This case study shows that society interprets the presence of electricity from the state as something that can liberate them from social attachment to figures which they consider detrimental. The community's strong desire to access electricity to be free from unwanted social relations has contributed to the emergence of social construction that imagines the fictional PLN project as something real. From this case, we can conclude that an infrastructure project is not a mere physical object, but also something that can generate a certain imagination and hope in the community, and sometimes reopen old wounds of the history of the past conflicts that are collectively remembered by the people."

"Imajinasi mengenai utopia seringkali dikaitkan dengan impian yang tidak mungkin atau sulit untuk direalisasikan. Dari persepsi tersebut, timbul ketertarikan untuk mencari tahu mengenai perealisasian sebuah utopia dan kota ideal, perihal hal tersebut mungkin dilakukan ataupun tidak. Pembahasan akan diawali dengan memperdalam beberapa konsep kota ideal yang telah dipublikasikan. Kemudian dilakukan pembahasan yang lebih mendalam mengenai salah satu contoh implementasi utopia dalam bentuk kota ideal. Berdasarkan kesimpulan, kota ideal adalah sesuatu yang mungkin untuk dilakukan namun tidak secara sempurna. Konsep kota ideal cenderung berkaitan erat dengan imajinasi bebas perancangnya. Maka dari itu, perealisasian kota ideal belum dapat dilakukan secara total dikarenakan adanya intervensi masyarakat dan perubahan gaya hidup masyarakat.

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Imagination about utopia is closely related to something which is hard or impossible to be realized. From this perspective, there is an interest to investigate the realization of utopian dreams, an ideal city and its possibilities. The investigation will start by learning the basic meanings of imagination ideals in design, utopia, an ideal city and a utopian city. Then, there will be a discussion of some sample of utopian ideas in the form of an ideal city done by some architects in the past that will lead to a case study of the city of Brasilia which an implementation of urban utopian thinking.

Based on the conclusion, an ideal city is a dream which is yet to be fulfilled. Some attempts to make it happen in the past have succeeded, but the result was not as expected by the initial concept. The concept of an ideal city is based on the planner?s freedom of imagination. Therefore, the realization of an ideal city has not been carried out perfectly because the ideal city itself was intervened by the people living in it who needed a change of lifestyle."