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Abstrak :
Ritual adalah suatu kegiatan yang berkaitan dengan dan bertujuan mensakralkan diri yang dilakukan secara rutin, tetap, berkala, dan dapat dilakukan oleh perseorangan maupun kolektif, menurut waktu, serta berdasarkan konvensi setempat Dalam analisis fungional, ritual dapat dilihat sebagal salah satu sarana kebutuhan yang mempunyai hubungan dengan aspek lain dalam kehidupan suatu masyarakat, dan kebudayaan. Masyarakat Amerika merupakan masyarakat mejemuk yang memiliki sejumlah ritual, baik yang berskala nasional maupun lokal. Salah satunya adalah Thanksgiving. Penulisan tesis iIni bertujuan untuk menunjukkan dan memperlihatkan berbagai fungsi dan makna simbolik dari ritual Thanksgiving bagi masyarakat Amerika. Selain itu, juga bertujuan untuk menunjukkan dan memperlihatkan tranformasi fungsi dan makna dari ritual tersebut dalam mengikuti perkembangan masyarakat dan kebudayaan Amerika. Sekaligus memperlihatkan pentingnya fungsi dan makna dari beberapa aspek lain yang menyertainya. Makna sebuah ritual dapat dilihat dari etimologi ritual itu sendiri, termasuk dalam hal ini adalah Thanksgiving. Nilai normatif yang terdapat dalam Thanksgiving adalah nllai normatif bersyukur atau berterima kasih yang dilandasl oleh konsep pemberian. Thanksgiving berfungsi sebagai sarana untuk mengingatkan, memantapkan, dan melestarikan nllai normatif tersebut, sekaligus sebagal ajang mekanisme komunikasi di antara mereka. Dengan kata lain, Thanksgiving memberikan kesadaran bagi warga Amerika untuk terus memahami dan mengoperasionalkan sistem simbol yang di dalamnya terdapat fungsi dan makna bagi kehildupannya. Oleh sebab itu, ritual tersebut dianggap penting oleh mereka dan dianggap sebagal ritual nasional. Sampai sekarang ritual itu terus dilakukan. Tesis ini menggunakan penelitian dari sumber kepustakaan dan menggunakan pendekatan kualitatif dalam pengkajiannya. Selain itu, untuk membantu memahami keterkaitan daribeberapa aspek yang terdapat dalam ritual itu, maka penulisan tesis ini melibatkan dan menggunakan bidang kajian ilmu sosial dan budaya.

Abstrak :
Masalah penelitian ini adalah relasi antara ruang, ritual, dan pemaknaan konsep kekuasaan oleh pendukung kultur Keraton Surakarta Hadiningrat Tujuan penelitian adalah mendeskripsilcan pemaknaan masyarakat di lingkungan keraton Surakarta Hadiningmt tentang ritual Tingalandalem Jumenengan. Selain itu juga dibuat deskripsl dari orientasi pelaksanaan ritual di dalam ruang pada saat ritual berlangsung. Setelah itu dibuat analisis struktur relasi antara ruang, ritual dan kedudukan raja. Penelitian ini menggunakan pendekatan kualitatif Metode pengumpulan data penelitian adalah wawancara mendalam, observasi berperan serta, dan studi dokumentasi. Temuan-temuan penelitian ini, yaitu (1) lokasi ritual yaitu pendapa Sasana Sewaka diteguhkan kesakralannya dengan tarian sakral Bedhaya Ketawang dan poros simbol kekuasaan yang berpusat di raja. Temuan penelitian ini menguatkan pendapat Ossenbruggen (1916), von Heine-Geldem (1982), Moertono (1985), dan Anderson (l99O), (2) ritual Tingalandalem Jumenengan di Keraton Surakarta Hadiningmt merupakan sebuah upaya penguatan kekumsaan spiritual. Pada saat dimana konscp bins negara yang diterapkan kini hanya tinggal dalam artian simholik,karena Keraton Surakarta Hadiningrat kini tak lagi mcmpunyai kekuatan politik danbirokratis dalam konteks nasional, dcngan sendirinya raja hanya menjadi penguasa dalam aspek spiritual. Sebagaj kompensasinya, kekuasaan yang pudar harus diteguhkan melaiui ritual yang dilaKukan secara siklikal, (3) upaya penegasan KeKuasaan absolut, tunggal, dan tidak terbagi dinyatakan dalam ritual Tingalandalem Jumengan. Konsep ini disimbolisasikan dengan ungkapan ?Ngendi ana Surya Kembar tak ada dua matahari menerangi dunia, hanya ada satu yaitu raja yang duduk di tahta dhampar kencana. Kekuasaan merupakan esensi utama ritual Tingalandalem Jumenengan. Ritual ini menlpakan legitimasi kekuasaan raja dan menegaskan bahwa kekuasaan tidak terbagi, tunggal dan tidak ada dua penguasa. Temuan penelitian ini menguatKan pendapat von Heine-Geldem (1982), Moertono (1985), dan Andemon (1990), (4) hadimya ruang temporal simbolik dalam hubungarmya dengan gerakan tarian salcral Beclhaya Ketawang menunjukkan adanya konsep ritual yang ?meruang?, yaitu mampu membentuk dan memberi makna pada ruang, menyatakan kekuasaan, mengkomunikasikan informasi dan menyimpan sistem-sistem nilai. Temuan penelitian ini ntienguatkan pendapat Mangunwijaya (1992) dan Rapoport (1979), (5) Ritual Tingalandalem Jumenengan di Keraton Surakarta Hadiningrat menunjukkau adanya relasi antara Ruang, Ritual dan Konsep Kekuasaan. Struktur Ruang, tak bisa dipisahkan dari strulctur Ritual dan struktur Konsep Kekuasaau. Temuan penelitian ini menguatkan pendapat Lévi-Strauss (1963).

Abstrak :
[ABSTRAK
Kemayoran telah mengalami transformasi fungsi kota. Bermula sebagai lahan berawa yang dijadikan kawasan bandara udara kemudian diubah menjadi kawasan perdagangan internasional yang dilengkapi area hunian didalamnya. Kebon Kosong menjadi kawasan hunian yang dilengkapi fasilitas publik di dalamnya. Dalam kehidupan, manusia senantiasa mencariketenangan dan kenyamanan jiwa melalui beragam aktivitas yang terwujud dalam kegiatan ritual. Sadar ataupun tidak warga kota menandai tempat tertentu berdasarkan interiority yang mereka rasakan untuk melakukan kegiatan ritual. Pembahasan aktivitas ritual dalam tesis ini terfokus pada kegiatan yang terjadi di ruang publik berdasarkan life cycle space. Life cycle space merupakan ruang gerak yang terbentuk dari aktivitas manusia berdasarkan kelompok usia tertentu. Setiap fase tumbuh kembang manusia memiliki radius gerak manusia yang terpaut dengan rumah tinggal. Area radius gerak manusia yang terjadi di ruang publik selanjutnya disebut sebagai ruang ritus kota. Berdasarkan analisis, ruang teduh menjadi tujuan warga kota untuk beraktivitas. Temuan ini mengantarkan pada metode merancang kota dengan permukaan bayangan.

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ABSTRACT
Kemayoran has been a transformation in the city functions. Previously, this area was marshy land that once used the area airports and then transformed into an international trade, with a residential area. Kebon Kosong area has now become a residential area and has been equipped with public facilities. In life, people always seek tranquility and comfort the soul through a variety of activities embodied in ritual activities. Consciously or not, people mark certain places based interiority they feel to perform the ritual activities. Discussion of ritual activity in this thesis is focused on the activities that take place in public spaces based on life cycle space. Life cycle space is the space that is formed from human activities and based on a particular age group. Each phase of human growth and development has a radius of human motion adrift with their living places. Radius area of human motion that occurs in the public space will be referred to as a rite of urban space. Based on the analysis, a shady area becomes people?s aim for daily activities. The result of this thesis leads to a method of designing the city with a shadow surface.;Kemayoran has been a transformation in the city functions. Previously, this area was marshy land that once used the area airports and then transformed into an international trade, with a residential area. Kebon Kosong area has now become a residential area and has been equipped with public facilities. In life, people always seek tranquility and comfort the soul through a variety of activities embodied in ritual activities. Consciously or not, people mark certain places based interiority they feel to perform the ritual activities. Discussion of ritual activity in this thesis is focused on the activities that take place in public spaces based on life cycle space. Life cycle space is the space that is formed from human activities and based on a particular age group. Each phase of human growth and development has a radius of human motion adrift with their living places. Radius area of human motion that occurs in the public space will be referred to as a rite of urban space. Based on the analysis, a shady area becomes people?s aim for daily activities. The result of this thesis leads to a method of designing the city with a shadow surface., Kemayoran has been a transformation in the city functions. Previously, this area was marshy land that once used the area airports and then transformed into an international trade, with a residential area. Kebon Kosong area has now become a residential area and has been equipped with public facilities. In life, people always seek tranquility and comfort the soul through a variety of activities embodied in ritual activities. Consciously or not, people mark certain places based interiority they feel to perform the ritual activities. Discussion of ritual activity in this thesis is focused on the activities that take place in public spaces based on life cycle space. Life cycle space is the space that is formed from human activities and based on a particular age group. Each phase of human growth and development has a radius of human motion adrift with their living places. Radius area of human motion that occurs in the public space will be referred to as a rite of urban space. Based on the analysis, a shady area becomes people’s aim for daily activities. The result of this thesis leads to a method of designing the city with a shadow surface.]

Abstrak :
Tesis ini merupakan penelitian mengenai konstruksi identitas keturunan China diaspora di Bandar Lampung, Indonesia. Penelitian ini bertujuan menunjukkan proses kontestasi, resistensi, negosiasi dan kompromi dalam konstruksi identitas seorang keturunan China diaspora bernama Tjong Djit Chung dalam profesinya sebagai seorang perantara roh ritual lokthung. Analisanya didasarkan pada pemikiran Stuart Hall dalam tulisannya "Cultural Identity and Diaspora" yang memaparkan proses perubahan identity as being menjadi identity as becoming masyarakat diaspora. Melalui penelitian etnografis didapati bahwa konstruksi identitas Tjong Djit Chung yang terepresentasi dalam ritual lokthung tersebut bersifat hibrid, tidak tunggal dan cair. Hal tersebut merupakan strategi memposisikan dirinya dalam konstruksi identity as becoming keindonesiaannya tanpa harus kehilangan identity as being-nya. ......This thesis is a research on identity construction of someone who is a Chinese diaspora descendant in Bandar Lampung, Indonesia. The research is intended to show the processes of contestation, resistance, negotiation and compromise in the identity construction of Tjong Djit Chung as a who is a lokthung ritual?s spirit medium. The analysis is based on the thinking of Stuart Hall in his paper ?Cultural Identity and Diaspora? which describes the change process of identity as being to be identity as becoming of diaspora community. Through ethnographic research, it was identified that the identity of tongsin Tjong Djit Chung represented in that ritual is hybrid, non singular and fluid. This form of identity is a strategy to position himself in the construction of his identity as becoming of ?being Indonesian? without having to lose his identity as being.

Abstrak :
This dissertation focuses on corporate organization culture. Through the case study conducted on PT. Bank Ralcyat Indonesia, Tbk, Parung unit, Bogor, West Java, this dissertation presents problems concerning the mechanism of realizing corporate organization culture, specifically with regards to the social relations within the company and its working environment. Based on the result of the research, conducted from January to June 2005, using participatory observation and in-depth interviews as the main methods of data collection, this dissertation describes how values and nouns of t.he company are socialized and internalized through various activities. These activities, which are ritualistic in nature, develop, maintain and strengthen solidarity and working order in the company, as well as the loyalty and interest of the company's customers. For an organization, values are regarded as determinants of the character of the organization. With the existence of values, the members of the organization create an identity for themselves. This feeling of togetherness what renders the values effective.

Abstrak :
ABSTRACT
This dissertation discusses tau-tau as one of the funeral equipment (mmbu solo?) for the Torajan noble society (lana' bulaan). Tau-tau is a ?statue? of a deceased person. There are 3 kinds of tau-tau: tau-tau nangka', tau-tau lampa?, and batelepong. After a funeral, only tau-tau nangka is placed on top of a cliff, alongside other previous tau-tau nangira, while tau-tau lampa and batelepong are thrown to the shrubs.

At first, tau-tau was worshiped and mourned by the Aluk to Dolo Torajan family and community, but as the Torajan people left the Aluk to Dolo belief and most change their belief to Christiani or some change to Islam, tau-tau is no longer worshiped and mourned, but used to maintain and reinforce nobility. Therefore, tau-tau Aluk to Dolo rituals are modified according to the belief of a family who practice the ritual.

The phenomenon mentioned above is a general picture and a small part of tau-tau's existence and rituals in the past to present. Therefore, it is interesting to study it further; although Aluk to Dolo belief is gradually left behind by the Torajan people, almost all the principles are still practiced in various rituals, to maintain custom and tradition in Torajan.

This research's question is how the Torajan community conducts funeral where tau-tau is still made as a symbol of Torajan's nobility (although they do not practice Aluk to Dolo), and the use of it in social life and rambu solo'ritual which are conducted by Torajan Aluk to Dolo community and modern Torajan community.

This research uses Radcliffe-Brown's structure and function concept (1952), Durkheim (1954), Turner (1957, 1974), who suggest that religion reflects the structure of a social system, and functions to maintain the system throughout time. Structure and function concept sees the community as a system of social structures. Structure in this case is real pattems of relations or interactions among various social components - pattems which relatively last longer because those interactions occur in an approximately organized way (Saifuddin, 2009. The function of religion is an effort to strengthen and reaffirm social solidarity, and as something that has a signilicant symbol to a group or community. The existence of tau-tau?s function and meaning which continuously changed and modified (no longer suitable with Aluk to Dolo), is an indication that the tau-tau they made no longer has a sacred meaning.

Findings in this research are: 1) Tau-tau is a personification, regarded as a reincarnation and the residence of the deccased?s spirit after a series of Aluk to Dolo ceremonies. Tau-tau is accepted as a depiction of the deceased, not only shaped by association of costume and ritual which affirms tau-tau as a ?reincarnation? of the deceased, but also caused by the positive response from Torajan conununity which submits to and accepts the lau-tau and considers it resembles, even similar to the deceased. This made tau-tau is highly respected and worshiped by the family and Torajan community in general, as if the person is still alive. 2) Tau-tau represents nobility. This is because the making of tau-tau is based on social stratification in Aluk to Dolo, which is still held firmly by Toraja community up until now. Tau-tau as a representation of nobility also shows in how attributes, costume, and how the costume is worn by tau-tau. For example, the headband (passapu) on men, chignon (simbolon) on women, clothes (bayu), knee- length trousers (seppa tallu buku), sarong (dodo), puch to store betel and nut (sepu). In daily life, only noble society is allowed to wear the costume, while common people are not allowed to.

Conclusion: The outcome of this research shows that the production of tau-tau as one of the funeral equipments in Toraja?s noble families up to this day, has a close relation to an elfort of reaffirmation and reconfirmation in group solidarity, and has a significant symbol in the families' social status in many ways, particularly in ceremonies where it is very respected by the Toraja community. The existence of tau-tau in a Toraja's noble family funeral was a part of a religious ritual, Aluk to Dolo. Therefore, it is not easy for a noble to remove a habit of making a tau-tau or a statue portraying a deceased person, even though they have left Aluk to Dolo belief.

Therefore, there are different kinds of tau-tau that consist of: 1) Original tau-tau (tau- tau Aluk to Dolo). It has a simple shape, not proportional, and entirely different from the deceased, placed at the funeral site, a spirit is believed to reside in the tau-tau, and is sacred. 2) Realistic tau-tau (Christian tau-tau). ldeal in shape and proportion, and resembles the deceased, placed at the funeral site, and profane. 3) Portrait statue. The shape, proportion and its style consider more on the artistic value to replicate the deceased, and placed in houses as an artwork. 4) Souvenir tau-tau. Made with various shapes, sizes, and materials, and sold around the funeral site and souvenir stores in Rantepao and Makale.

Abstrak :
Penelusuran kepustakaan dilakukan untuk mengangkat berbagai fenomena keagamaan. Dari fakta-fakta yang ada ternyata setiap agama dalam ritual-ritualnya mengandung konsep dan unsur-unsur musikal. Manusia adalah mahluk religius dan simbolik yang dapat memahami dan menggunakan simbol dalam setiap aspek kehidupannya termasuk dalam memahami Tuhannya sebagaimana yang dipaparkan oleh Eliade, Rudolf Otto dan Cassirer. Fenomenologi keagamaan bertujuan untuk mencari hakikat dan kesamaan sehingga. Kita kemudian menemukan benang merah bahwa pada dasarnya, unsur-unsur musikal itu ternyata memiliki peran yang penting dalam setiap ritual khususnya untuk mengkondisikan umat saat ritual dilakukan untuk membawanya kepada Tuhan dan bahkan menyatu dengan Tuhannya. Hal ini berlaku bagi semua agama meski dengan konsep yang berbeda-beda. Pemahaman akan adanya kesamaan antar agama secara umum diharapkan memberikan pemahaman beragama yang inklusif kepada sehingga dapat menghargai keberagaman beragama yang ada di hadapannya karena ternyata ada benang merah yang menghubunkannya satu dengan lainnya