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Skripsi ini membahas tentang makna tradisi upacara minum teh di Jepang (Chanoyu) dan kaitannya terhadap fungsi ruang dan estetika. Upacara minum teh di Jepang mengalami perkembangan, berawal dari pengobatan sampai menjadi sebuah ritual upacara. Upacara minum teh Jepang merupakan salah satu budaya turun menurun yang masih aktif dilaksanakan hingga sekarang, dimana dalam masyarakat Jepang budaya kesenian dan keagamaan Budha berpengaruh di setiap aspek kehidupan masyarakat Jepang, maka dari itu upacara minum teh di Jepang menarik untuk di bahas. Tujuan dari penelitian adalah menjelaskan makna upacara minum teh Jepang dan kaitannya terhadap space (ruang) dengan penerapan Zen, Tao dan prinsip estetika Wabi-Sabi.

 

 

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This thesis discusses the meaning of the tradition of the tea ceremony in Japan (Chanoyu) and its relation to space. The tea ceremony in Japan is developing, starting from medicine to becoming a ceremonial ritual. Japanese tea ceremony is one of the hereditary cultures that is still actively carried out until now, where in Japanese society Buddhist culture and religious culture influences in every aspect of Japanese people's life, therefore the tea ceremony in Japan is interesting to discuss. The purpose of this research is to explain the meaning of Japanese tea ceremony and its relation to space with the application of Zen, Tao and Wabi-Sabi aesthetic principles.

 

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"Skripsi ini membahas memahami kebudayaan Jepang dengan melalui sebuah ritual chado atau upacara minum teh. Upacara minum teh yang merupakan salah satu kebudayaan Jepang yang ternyata dapat mewakili nilai kebudayaan Jepang yang begitu kompleks. Penelitian ini adalah penelitian kualitatif dengan desain deskriptif. Hasil penelitian menyarankan bahwa orang Indonesia perlu memahami kebudayaan Jepang sebelum berinteraksi dengan orang Jepang; frame sangatlah penting bagi orang Jepang dalam memposisikan dirinya dalam kehidupan sehari-hari; selain itu juga adanya hubungan vertikal dan hubungan horizontal yang mempengaruhi bagaimana pola interaksi orang Jepang.

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This thesis discusses the understanding of Japanese culture through a Chado or tea ceremony. Tea ceremony, which is one of Japanese culture represents the values of Japanese culture; which is so complex. Qualitatively researched through descriptive design, the results suggest that Indonesian people need to understand Japanese culture before interacting with the Japanese; frame is very important to the Japanese people in positioning themselves in every size of daily life. Also it is found that there is a vertical and horizontal relation that affect how the interaction patterns of the Japanese."

"Skripsi ini membahas tentang budaya teh serta upacara minum teh di Korea sebagai bagian dari kebudayaan Korea yang dilatarbelakangi oleh nilai-nilai ajaran Konfusianisme, Buddhisme, dan Taoisme. Tujuan penelitian ini adalah untuk mengetahui nilai-nilai kebudayaan yang melatarbelakangi tradisi upacara minum teh di Korea dan penerapan nilai-nilai Darye dalam upacara minum teh. Metode penelitian yang digunakan adalah metode deskriptif kualitatif berupa pemaparan atau penggambaran dengan kata-kata secara jelas dan terperinci. Hasil dari penelitian ini adalah budaya minum teh di Korea erat kaitannya dengan tiga ajaran atau kepercayaan di Korea yang ada pada masa lalu, yaitu Konfusianisme, Seon Buddhisme, dan Taoisme. Upacara minum teh merupakan warisan budaya Korea, sekaligus merupakan salah satu bagian terpenting dari sejarah. Kegiatan upacara minum teh masih tetap dilaksanakan hingga saat ini di Korea sebagai ritual penghormatan kepada leluhur yang dilaksanakan saat hari raya Seollal dan Chuseok.

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This research discusses the tea culture and tea ceremony in Korea as part of Korean culture is based by the values of Confucianism, Buddhism, and Taoism. This research aimed to know to determine the values underlying cultural tradition tea ceremony in Korea and the application of the values Darye in the tea ceremony. The method used is descriptive method qualitative form of exposure or depiction in words clearly and in detail. The results of this study is the tea culture in Korea is closely related to three teachings or belief in Korea that is in the past, Confucianism, Seon Buddhism, and Taoism. Tea ceremony is the cultural heritage of Korea, it is also one of the most important part of history. Activity tea ceremony still performed to this day in Korea as a tribute to ancestral rituals performed during the holidays Seollal and Chuseok."

"Pernikahan merupakan salah satu dari 3 peristiwa utama dalam kehidupan orang Cina, 2 hal lainnya adalah kelahiran dan kematian. Oleh karena hal tersebut, pernikahan masyarakat Cina tidak dapat dilepaskan dari tradisi upacara yang melekat didalamnya, yakni tradisi Upacara Persembahan Teh--- Chabai 茶拜. Upacara persembahan teh adalah salah satu bagian dari budaya leluhur Cina yang sudah diimplementasikkan turun temurun sampai sekarang, upacara ini terus dilaksanakan dan dilestarikan walau dengan konsep yang berbeda seiring dengan berkembangnya jaman. Meskipun demikian, makna dari Upacara Persembahan Teh tetap sama, yakni untuk menghormati orang tua dari kedua mempelai dan saudara-saudara yang dituakan dalam keluarga.

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Marriage is one of the three main occasions in the life of the Chinese, besides birth and death. Therefore, Marriage in Chinese culture cannot be separated from its wedding rituals, specifically Tea Offering Ceremony ritual. Tea offering ceremony is a part of old Chinese culture that has been implemented until present days, this ceremony continues to be implemented and preserved with several conceptual changes to adjust to the modern era. Nevertheless, the significance of this ceremony remains the same, which is to honor the parents and the elders in the families of the bride and groom."

"ABSTRAKUpacara minum teh di Jepang di sebut sebagai Chanoyu. Chanoyu merupakan ritual tradisional yang menerapkan kedisiplinan, tujuan hidup dan cara berpikir. Teh bubuk hijau pekat yang di buat dan disuguhkan kepada tamu adalah pengaruh kuat dari Zen Buddha. Jepang menganut sistem Ie yang menempatkan wanita pada posisi kedua. Chanoyu menerapkan sistem Ie yang berbeda, pemimpin ritual bukan dilihat berdasarkan gender namun keahlian seeoarng dalam memahami dan mendalami pembuatan teh. Periode Meiji wanita diajarkan untuk menjadi wanita yang ideal yaitu ryosai kenbo. semenjak itu kurikulum sekolah khusus wanita di periode meiji menerapkan pelajaran moral kepada murid nya melalui Chanoyu. Setelah Perang Dunia ke II berakhir wanita tertarik kepada Chanoyu untuk melapaskan diri dari peran seorang Istri dan Ibu, untuk bersosialisasi di luar rumah. Wanita muda yang belum menikah mengikuti Chanoyu untuk melatih diri sebagai calon Istri dan Ibu yang baik. Mayoritas kaum Pria yang menduduki jumlah pemimpin ritual chanoyu kini berbading terbalik. Sejak saat itu peran wanita Jepang di dalam Upacara minum teh Jepang berubah.

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ABSTRACTThe Japanese tea ceremony is called chanoyu. chanoyu is a traditional way to express a dicipline, way of life, and the way of thinking. Green thick powder tea that is make and serve to the guests actively strongly influenced by Zen Buddhism. Japan has a system Ie that put woman in a second position. Chanoyu has a different system of Ie, in this system the leader of Chanoyu is not seen by a gender but by how that person realling pursuing themselves into the skills and mastery in the tea ceremony. At the Meiji Period woman are teach as an ideal woman that is called ryosai kenbo. since then they put chanoyu into their curricullum especially for girl rsquo s school to teach them a moral lesson that adopted from chanoyu. After the world war II end woman are into Chanoyu because of to release a role from a mother and a wife, and to socialize outside the house. Young woman who are not yet married, get into the Chanoyu class to prepare themselves to become a good wife and good mother. Whereas the great majority of the chanoyu rsquo s leader, the resulted now overturned. Since that time Japanese woman roles in Japanese Tea Ceremony has changed."

"Gaya hidup makan di luar kini menjadi salah satu hiburan bagi masyarakat perkotaan, mereka menjadi lebih banyak menghabiskan waktu di restoran. Tidak hanya untuk makan melainkan juga melakukan aktivitas lainnya untuk tujuan mencari kesenangan. Hal ini menyebabkan banyak restoran yang mengembangkan fungsinya untuk memfasilitasi gaya hidup tersebut. Penulisan skripsi ini ditujukan untuk melihat pengembangan fungsi restoran yang kini semakin menjamur di masyarakat dan bagaimana kaitannya terhadap ruang interior restoran serta aktivitas manusia di dalamnya. Pengkajian ini akan dikhususkan pada restoran yang mengembangkan fungsinya sebagai tempat bermain. Tujuan pengkajian ini adalah untuk dapat melihat bagaimana peran ruang interior restoran dalam mendukung pengembangan fungsi dan pengaruhnya terhadap aktivitas manusia di dalamnya serta bagaimana kedua fungsi tersebut dapat saling mendukung satu sama lain. Dalam penulisan skripsi ini, penulis menggunakan metode analisis kualitatif dengan melakukan pengamatan langsung pada objek studi kasus dan melakukan wawancara. Pengembangan fungsi restoran sebagai tempat bermain memberikan pengaruh terhadap ruang interior dan aktivitas manusia di dalamnya. Restoran yang mengembangkan fungsinya seperti ini tentunya akan semakin menjamur di masa depan seiring dengan berubahnya gaya hidup manusia. Oleh karena itu, hasil dari penulisan skripsi ini diharapkan dapat menjadi studi pembelajaran yang dapat digunakan dalam perancangan restoran dengan konsep bermain di masa mendatang.

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;Lifestyle of eating out is become one of the entertainment for the urban community, they become a lot more time to spend in the restaurant. They are go to the restaurant not only to eat but also to other activities for the purpose of seeking pleasure. This leads to a lot of restaurants that develop functions to facilitate the lifestyle. This thesis aims to look at the development of a restaurant function is now growing in the community and how it relates to the interior space of the restaurant and human activity. This assessment focus on developing the restaurant functions as a place to play. The purpose of this assessment is to be able to see how the role of the interior restaurant space in support of the development of functions and their effects on human activities in it as well as how these two functions can support each other.

The author used the method of qualitative analysis by direct observating the object case studies and interviews. Development function of the restaurant as a place to play to give effect to the interior space and human activity in it. Restaurants which are developing functions like this will be more in the future in line with changes in human lifestyle. The results of this study are expected to be the study of learning that can be used in the design of the restaurant with the concept of play in the future."

"[ABSTRAKTesis ini merupakan penelitian mengenai tradisi lisan Gaok di Majalengka.Penelitian ini bertujuan untuk mengungkapkan fungsi dan makna Gaok bagikehidupan masyarakat Kulur Majalengka serta proses pemertahanan Gaok yangdilakukan dalang Rukmin. Sumber data diperoleh dari data lapangan dan studipustaka. Penelitian menggunakan beberapa konsep dan teori pertunjukan tradisilisan, kelisanan, teori struktural Propp dan pengelolaan tradisi lisan.Metode penelitian menggunakan metode etnografi (salah satu pendekatanKajian Tradisi Lisan). Hasil penelitian menunjukan bahwa Gaok memiliki maknadan fungsi bagi masyarakat Kulur Majalengka. Fungsi Gaok bagi masyarakat Kulurmeliputi: fungsi hiburan, media doa, dan fungsi penjaga nilai-nilai pendidikan.Makna Gaok meliputi: Representasi nilai-nilai spiritualitas, Representasi nilaiperempuan, representasi tradisi riungan dan pesta makanan, representasi normahukum, dan representasi sejarah Majalengka.Sedangkan upaya pemertahanan dilakukan oleh dalang melalui kreativitasmembuat Giok kombinasi, mengelola sanggar, dan menyimpan wawacan. Namundemikian upaya tersebut berjalan kurang optimal karena keterbatasan kemampuandan dana yang dimiliki Rukmin serta kurangnya dukungan dari pihak eksternal yaknipemerintah dan masyarakat. Akibatnya proses transmisi dan pewarisan melaluipengajaran terhadap generasi muda tidak berjalan.

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ABSTRACTThis thesis indicated a research about Gaok 's oral tradition in Majalengka. Theresearch aimed to disclose a function and Gaok's meaning for society life of Kulur,Majalengka. As well as the survival process of Gaok which was done by "dalang"(the master) Rukmin. Data sources was obtained by field study and literary study.This research used various of concepts and the theories of oral tradition performance,orality, Propp structural theory and the management of oral tradition.The research method used ethnography method (one of the approaches of OralTradition Study). The research result showed that Gaok had meaning and function forKulur society. The function were: entertainment,praying media, as well as forkeeping education values. The meaning of Gaok were: Representatives of spiritualvalues, Representatives of women values, Representatives of "Riungan" tradition andmeal party, Representatives of law values, Representatives of Majalengka's History.The effort to converse was done by "dalang" Rukmin through the creativity ofrrraking combination of Gaok, managing a Sanggar (club) and saving wawacan(texts.) However those efforl was not optirnal enough due to the lirnitation of abilityand fund which was owned by Rukrnin and lack of support from external sidesnamely government and society. As a result, transmission process and inheritancethrough teaching to young generation were not carried out.;This thesis indicated a research about Gaok 's oral tradition in Majalengka. Theresearch aimed to disclose a function and Gaok's meaning for society life of Kulur,Majalengka. As well as the survival process of Gaok which was done by "dalang"(the master) Rukmin. Data sources was obtained by field study and literary study.This research used various of concepts and the theories of oral tradition performance,orality, Propp structural theory and the management of oral tradition.The research method used ethnography method (one of the approaches of OralTradition Study). The research result showed that Gaok had meaning and function forKulur society. The function were: entertainment,praying media, as well as forkeeping education values. The meaning of Gaok were: Representatives of spiritualvalues, Representatives of women values, Representatives of "Riungan" tradition andmeal party, Representatives of law values, Representatives of Majalengka's History.The effort to converse was done by "dalang" Rukmin through the creativity ofrrraking combination of Gaok, managing a Sanggar (club) and saving wawacan(texts.) However those efforl was not optirnal enough due to the lirnitation of abilityand fund which was owned by Rukrnin and lack of support from external sidesnamely government and society. As a result, transmission process and inheritancethrough teaching to young generation were not carried out., This thesis indicated a research about Gaok 's oral tradition in Majalengka. Theresearch aimed to disclose a function and Gaok's meaning for society life of Kulur,Majalengka. As well as the survival process of Gaok which was done by "dalang"(the master) Rukmin. Data sources was obtained by field study and literary study.This research used various of concepts and the theories of oral tradition performance,orality, Propp structural theory and the management of oral tradition.The research method used ethnography method (one of the approaches of OralTradition Study). The research result showed that Gaok had meaning and function forKulur society. The function were: entertainment,praying media, as well as forkeeping education values. The meaning of Gaok were: Representatives of spiritualvalues, Representatives of women values, Representatives of "Riungan" tradition andmeal party, Representatives of law values, Representatives of Majalengka's History.The effort to converse was done by "dalang" Rukmin through the creativity ofrrraking combination of Gaok, managing a Sanggar (club) and saving wawacan(texts.) However those efforl was not optirnal enough due to the lirnitation of abilityand fund which was owned by Rukrnin and lack of support from external sidesnamely government and society. As a result, transmission process and inheritancethrough teaching to young generation were not carried out.]"

"Yogyakarta merupakan salah satu kota bekas kerajaan di Jawa. Seperti pada umumnya kota bekas kerajaan, Yogyakarta memiliki alun alun dan tata ruang kotanya mengikuti makna filosofi yang dipercaya pada masanya. Seiring perkembangan jaman, alun-alun yang pada awal dirancang bersifat sakral menjadi semakin publik.Berangkat dari tiga anggapan awal dalam thesis saya yang berjudul ?Alun-Alun Sebagai Ruang Publik Kota, Kajian Fungsi, Makna dan Jaringan Alun-Alun Selatan Kraton Yogyakarta?, saya mendapatkan temuan yang sesuai. Pertama, makna lama alun-alun selatan sebagai halaman belakang yang membuat masyarakat lebih bebas ?memiliki?, belum sepenuhnya terjawab, tetapi kerelaan pihak kraton memberikan halamannnya untuk rakyat justru bisa dirasakan. Ke dua, jaringan di alun-alun selatan memang menunjukkan kuatnya kearifan lokal. Ke tiga, secara fisik tata ruang memang mendukung kekuatan ruang publik. Di lapangan saya juga menemukan kinerja ruang publik yang selalu bergerak mengikuti kebutuhan. Saya juga menemukan berbagai makna yang bisa dibaca dari tanda, yang bisa dimaknai sebagai semiotik alun-alun.Penelitian saya memiliki dua arah, kajian sejarah sebagai tolok ukur perkembangan fungsi dan makna, serta proses lapangan menekankan pada eksplorasi aktor-aktor yang terlibat di alun-alun selatan, dengan mengacu Actor Network Theory untuk memahami terbentuknya jaringan. Experiential Landscape dan Good City Form saya acu untuk pemaknaan bagi para aktor.Saya berharap bisa melanjutkan penelitian lebih mendalam di alun-alun utara sehingga hubungan dengan alun-alun selatan dalam satu kesatuan kawasan kraton lebih terlihat. Sebagai kawasan cagar budaya, pemahaman tentang makna penting untuk konservasi perkotaan, bukan sekedar fisik dan fungsi. Saya juga mengharapkan bisa dilanjutkan oleh pihak yang lebih memahami artefak dan arkeologi untuk kepentingan konservasi.

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Yogyakarta is one of the former royal city in Java. As to the former royal city Yogyakarta has square and its urban spatial structure that is believed to follow the meaning of the philosophy of the time. Along the development, the square at the beginning designed to be sacred is becoming increasingly public.

Starting from the three initial presumption of this thesis entitled "Alun-Alun as City Public Space, Study of Function, Meaning and Network in South Alun-Alun of Yogyakarta Palace", I get the appropriate findings. First, the old meaning of south alun-alun as the backyard that makes people free to "claim", has not been fully answered, but the willingness of Sultan to give his yard to people can actually be felt. Second, the network in the south alun-alun indeed showed strong local wisdom. Third, the physical layout does support the strength of public space. On the field, I also found that the performance of the public space are always move following by the needs. I also found variety of meanings that can be read from the sign, which could be interpreted as ?alun-alun semiotic?.

My research has two directions, the study of history as a benchmark development of functios and meanings, and the emphasis on exploration field actors involved in south alun-alun, with reference ?Actor Network Theory? to understand the formation of the network. I refer ?Experiential Landscape? and ?Good City Form? to analysis the meanings for actors.

I hope to continue my research in the north alun-alun, so that the relationship with south alun-alun as a single region of the palace area is more visible. An understanding meaning of cultural heritage area is important for urban conservation, not just physical and functions. I also expect to be continued to whom concern archaeological artefactsfor conservation purposes."

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Abstrak

Kebudayaan merupakan bentuk kehidupan berkembang serta dijadikan sebagai jati diri setiap masyarakat. Kebudayaan terbagi dalam beberapa unsur, salah satunya unsur bahasa. Penggunaan bahasa dapat disampaikan dalam bentuk lisan dan tulisan. Bahasa dalam bentuk tulisan salah satunya melalui lirik lagu. Lirik lagu mengandung bahasa-bahasa kiasan dan mempunyai makna tertentu pada tiap kata. Dalam penelitian ini, membahas estetika dan makna lagu lullaby karya Sujiwo Tejo. Estetika dalam lagu ini terlihat dari Purwakanthi dalam Puisi Jawa dan Majas. Makna dalam lagu lullaby karya Sujiwo Tejo mengandung nilai moral yaitu sebuah doa dan harapan orang tua kepada anak. Metode yang digunakan dalam penelitian ini adalah metode deskriptif kualitatif. Pada penelitian ini ditemukan bahwa budaya jawa yang menggunakan simbol atau pasemon untuk menyampaikan sesuatu secara implisit di berbagai seni kehidupannya, termasuk dalam seni musik yang mengandung unsur bahasa yang digambarkan dari lagu Lullaby karya Sujiwo Tejo yang mengandung nilai estetika dan nilai moral yaitu berisi doa dan harapan orang tua kepada anak.

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Abstract

Culture is a total way of life that progressively develop and defines an identity for many societies. There are several elements of culture, one of which is language element. The use of language can be delivered in the form of oral and written language. One of the examples to analyze written language is by using song lyrics. Within the lyrics, there are figures of speech and deeper meaning behind the certain words to be examined further. This research analyzes the aesthetic value and meaning of the song Lullaby by Sujiwo Tejo. The aesthetic value in this song lyrics can be examined by using Purwakanthi in Javanese Poetry and Majas. Also, the meaning of the song Lullaby by Sujiwo Tejo points out the moral values, such as a prayer and hope from parents to their own child. This study employs a descriptive qualitative method. In this study, the findings show that Javanese culture utilizes symbols or pasemon to deliver the implicit message in the various artworks in recounting life, one of which is song lyrics, depicted in the Lullaby song by Sujiwo Tejo which represent aesthetics and moral values regarding the prayer and hope from parents to their own child. Kata kunci : Song, Javanese culture, aesthetic values, moral

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