bluuebunny/crossref_metadata_2025_split huggingface dataset:
LANSKAP KOLONIAL KOTA BAUBAU SEBUAH PUSAKA PENINGGALAN MASA KOLONIAL DI SULAWESI TENGGARA
Authors: Syahadat Ray March , Arifin Nurhayati H.S. , Arifin Hadi Susilo 
Published: March 2016

<p>Baubau is appointed as one of heritage cities in Indonesia because it has many historical inheritances. Although Baubau becomes an autonomous region in 2001, some historical records show that the city has been existed long time ago and passed some phases. One of those phases is the development era by the Dutch Indies Government. There are many inheritances from colonial period in the city even it is called as the largest in the Province of Southeast Sulawesi. Unfortunately, there are not many research and inventory by related stakeholders toward the colonial heritages in the city. This research aims to record or to list of current assets and to analyze the landscape characteristics of colonial heritages located in Baubau. The result shows that there are four historical landscapes which save the colonial heritage objects namely the colonial ladscape and early independence day (51 objects), Palabusa (4 objects), Wakonti (1 object), and Chinatown (5 objects). The character which constructs of the three landscapes generally consist of buildings, structures, and monuments with art deco style.</p><p> </p><p class="NormalTubuhTulisan">Baubau ditetapkan menjadi salah satu kota pusaka Indonesia karena menyimpan banyak peninggalan sejarah. Meskipun Baubau menjadi daerah otonom pada tahun 2001 tetapi berbagai catatan sejarah menunjukkan bahwa kota ini telah ada sejak zaman dulu dan telah melalui beberapa fase. Salah satunya ialah masa pembangunan oleh pemerintah Hindia Belanda. Banyak peninggalan zaman kolonial di kota ini bahkan bisa dikatakan yang terbanyak se-Provinsi Sulawesi Tenggara. Sayangnya belum banyak penelitian maupun inventarisasi dari stakeholders terkait terhadap peninggalan kolonial di kota ini. Penelitian ini bertujuan menginventarisasi serta menganalisis karakter lanskap peninggalan masa kolonial yang berada di Kota Baubau. Hasil yang diperoleh, terdapat empat lanskap sejarah yang menyimpan objek-objek peninggalan zaman kolonial yaitu lanskap kolonial dan awal kemerdekaan (51 objek), Palabusa (4 objek), Wakonti (1 objek), dan pecinan (5 objek). Karakter yang menyusun ketiga lanskap tersebut umumnya berupa bangunan, struktur, dan monumen bergaya art deco.</p><p> </p>
NIKAH SIRI DI WARUREJO DALAM PERSPEKTIF SEJARAH
Authors: Arsal Thriwaty , Wahyuni Ekawati S. , Pandjaitan Nurmala K. , Hubeis Aida Vitayala S. 
Published: March 2016

<p>Siri Marriage (unofficial marriage) is not a new phenomenon in Indonesia with its all negative impacts. However, in Warurejo village, siri marriage is accepted widely by society particularl actors and siri marriage network. Siri marriage is a legal activity based on Islam if corresponding with legal requirements of marriag. Location of the research is conducted in Warurejo village, East Java through qualitative, quantitative and semantics approaches. The result of research shows that siri marriage in Warurejo has been long standing and hereditary since Madura ethnic migrates to Warurejo. Siri marriage initially occurs among migrants, gradually changing and leading to commercialization. Warurejo people cannot predict the exact time when the commercialization of siri marriage applied in Warurejo village, but surely after commercialization occurs, there is a workplace for brokers and clerics. Economy needs sometimes cause the actors ignoring the negative impacts as a result of siri marriage, such as domestic violence, child custody, inheritance, etc. If there is a divorce, it is only delivered by brokers or short messages through mobile phone.</p><p> </p><p>Nikah siri bukanlah fenomena baru di Indonesia dengan segala dampak negatifnya. Namun, di Desa Warurejo nikah siri diterima secara luas oleh masyarakat, terutama aktor dan jaringan nikah siri. Nikah siri merupakan tindakan yang sah menurut agama Islam sepanjang sesuai syarat sahnya pernikahan. Lokasi penelitian di lakukan di desa Warurejo Jawa Timur.dengan menggunakan pendekatan kualitatif, kuantitatif dan semantik. Hasil penelitian menunjukkan bahwa nikah siri di Warurejo sudah berlangsung lama dan turun temurun. Sejak etnis Madura melakukan migrasi ke Warurejo. Nikah siri yang awalnya terjadi hanya sesama migran, lambat laun mengalami perubahan dan mengarah ke komersilisasi. Masyarakat Warurejo tidak bisa memperkirakan sejak kapan komersilisasi nikah siri mulai berlaku di Desa Warurejo, namun yang pasti sejak adanya komersilisasi maka sejak itu pula mulai memunculkan lahan pekerjaan baru bagi para broker dan kyai/modin. Kebutuhan terhadap ekonomi menyebabkan pelaku terkadang mengabaikan fungsi negatif yang diakibatkan oleh nikah siri, misalnya adanya kekerasan dalam rumah tangga, hak asuh anak, waris, dan lain-lain. Jika terjadi perceraian, maka perceraian itu hanya disampaikan melalui broker atau pesan pendek melalui telepon seluler.</p><p> </p>
MODEL MANAJEMEN PEMBELAJARAN SEJARAH TERINTEGRASI PENDIDIKAN MULTIKULTURAL UNTUK MEMBANGUN WAWASAN KEBANGSAAN
Authors: Musadad Akhmad Arif 
Published: March 2016

<p>The objective of the research is to describe: (1) prior condition of nationality insight among the students of Senior High Schools in Surakarta`, (2) the historical learning management conducted so far, (3) the form of need for the historical learning management model integrated in multicultural education, and (4) the form of historical learning management model integrated in multicultural education in Senior High Schools in Surakarta. This research is conducted using research and development designs. The subjects of research are students and history teachers of Senior High Schools in Surakarta. This study is conducted in explorative way using observation, interview, document analysis, instrument and FGD as techniques of collecting data. The data analysis is carried out using an interactive model of qualitative analysis. The result of research shows: (1) the nationality insight among the students is relatively low; (2) the teachers manage historical learning poorly, as identified from their low abilities of planning, organizing, implementing and evaluating the learning; (3) the teachers highly require the model of historical learning management integrated into multicultural education; and (4) the model of historical learning management integrated in multicultural education consists of learning planning, organization, implementation and evaluation steps.</p><p> </p><p>Tujuan penelitian ini adalah untuk mendeskripsikan: (1) kondisi awal tentang wawasan kebangsaan di kalangan siswa SMA Kota Surakarta, (2) bentuk manajemen pembelajaran sejarah yang selama ini dilaksanakan, (3) bentuk kebutuhan terhadap model manajemen pembelajaran sejarah terintegrasi pendidikan multikultural, dan (4) bentuk model manajemen pembelajaran sejarah terintegrasi pendidikan multikultural di SMA Kota Surakarta. Penelitian ini dilaksanakan dengan desain research and development. Subjek penelitiannya adalah siswa dan guru sejarah SMA di Kota Surakarta. Penelitian ini dilakukan secara eksploratif dengan teknik pengumpulan data menggunakan observasi, wawancara, analisis dokumen, angket dan FGD. Metode analisis data menggunakan analisis kualitatif model interaktif. Hasil penelitian menunjukkan: (1) wawasan kebangsaan di kalangan siswa relatif rendah; (2) guru kurang mampu mengelola pembelajaran sejarah, hal itu teridentifikasi dari rendahnya kemampuan merencanakan, mengorganisasikan, melaksanakan, dan mengevaluasi pembelajaran; (3) guru sangat membutuhkan model manajemen pembelajaran sejarah terintegrasi pendidikan multikultural; dan (4) model manajemen pembelajaran sejarah terintegrasi pendidikan multikultural terdiri atas langkah-langkah perencanaan pembelajaran, pengorganisasian pembelajaran, pelaksanaan pembelajaran, dan evaluasi pembelajaran.</p><p> </p>
MAKNA DAN STRUKTUR PAKAIAN KARNAVAL JOGJA FASHION WEEK DI YOGYAKARTA 2007-2014
Authors: Setiawan Deni 
Published: March 2016

<p>Costume exhibition show, Jogja Fashion Week Carnival, was intended to progress clothing industry, to lessen the imported clothes, and to raise the selling value of the traditional clothes in Indonesia. Throughout 2007-2014, the costume exhibition show was adequately effective to introduce the products of traditional culture becoming local characteristics to public. The research on carnival costume was made to find out the periods of the clothing style by applying art historic approach, to explain the issue of interpretation and social interaction, I used art sociological approach. The resulted conclusion was that every style of carnival costumes reflected several meanings, such as: clothing imagery, designer, and trademark. The costume structure consists of physical and non-physical ones. The physical structure was related to the issues of style, shape, and visual appearance; while the non-physical one comprised interpretation regarding the concepts of creation, social conditions, and history. The creation of carnival costumes was influenced by social condition referring to legends, fairy tales, and the myths. In addition, the designer played essential parts, i.e. creating and constructing new fashion of carnival costume in Yogyakarta.</p><p> </p><p>Acara pameran pakaian Karnaval Jogja Fashion Week, dimaksudkan untuk memajukan industri pakaian menekan jumlah impor pakaian asing, dan meningkatkan nilai jual kain-kain tradisi-onal di Indonesia. Sepanjang tahun 2007-2014, acara pameran pakaian cukup efektif memperkenalkan produk budaya tradisional yang menjadi ciri khas daerah kepada masyarakat. Penelitian pakaian karnaval dilakukan untuk mengetahui periodisasi gaya pakaian dengan menggunakan pendekatan sejarah seni; untuk menguraikan persoalan pemaknaan dan interaksi sosial masyarakat, digunakan pendekatan sosiologi seni. Kesimpulan yang dihasilkan adalah setiap gaya pakaian karnaval mencerminkan beberapa makna, seperti: pencitraan kain, perancang, dan merk dagang. Struktur pakaian terdiri atas fisik dan nonfisik, struktur fisik menyangkut persoalan gaya, bentuk, dan tampilan visual, sedangkan nonfisik meliputi pemaknaan yang terkait dengan konsep penciptaan, kondisi sosial, dan sejarah. Penciptaan pakaian karnaval dipengaruhi oleh kondisi sosial yang mengacu pada legenda, dongeng, dan mitos-mitos. Selain itu terdapat peran perancang yang menciptakan dan mengkreasikan bentuk baru pakaian karnaval di Yogyakarta.</p><p> </p>
THE RELATIONSHIP AMONGST SOEHARTO, MILITARY, AND MUSLIM IN THE END OF NEW ORDER REGIME
Authors: Fatgehipon Abdul Haris 
Published: March 2016

<p>In the end of Suharto's authority, he began to embrace the power of Islam; he realized the position of Muslims was very important and strategic. While some high-ranking military, like LB Moerdani felt unhappy with business built by Soeharto’s family. Suharto built a new political power through the ICMI (Indonesian Muslim Scholar) organization. The emergence of ICMI has been confronted by much of the military officers, they assessed that ICMI shaped sectarian mindset, Gus Dur as NU leader also did not approve the establishment of ICMI. ICMI was chaired by BJ Habibie who at that time had a special affinity with Suharto that made ICMI has the most important role in Indonesian and clout. At the end of Suharto's power, he embraced the power of the Muslim Civilians, Reviews such as ICMI and Muhammadiyah organization. He tried to minimize the political dependence on the military. Hereinafter, Habibie has successfully elected as a vice president of Indonesia based on the general assembly in 1998, after the riots in May 1998, Habibie replaced Suharto's position that has discharged due to students and citizens' demonstrations. By the pretense of the 1945 constitution, the military endorsed the nomination of BJ Habibie as president.</p><p> </p><p>Pada akhir otoritas Soeharto, ia mulai merangkul kekuatan Islam; ia menyadari posisi Muslim sangat penting dan strategis. Sementara beberapa petinggi militer, seperti LB Moerdani merasa tidak bahagia dengan bisnis gurita yang dibangun oleh keluarga Soeharto. Soeharto membangun kekuatan politik baru melalui organisasi ICMI (Indonesian Muslim Scholar). Munculnya ICMI telah dihadapkan oleh banyak perwira militer, mereka menilai ICMI berbentuk pola pikir sektarian, Gus Dur sebagai pemimpin NU juga tidak menyetujui berdirinya ICMI. ICMI dipimpin oleh BJ Habibie yang pada waktu itu me-miliki kedekatan khusus dengan Soeharto yang membuat ICMI memiliki peran paling penting dalam Indonesia dan pengaruh. Pada akhir kekuasaan Soeharto, ia memeluk kekuatan Sipil Muslim, Ulasan seperti ICMI dan Muhammadiyah organisasi. Dia mencoba untuk meminimalkan ketergantungan politik pada militer. Selanjutnya, Habibie telah berhasil terpilih sebagai wakil presiden Indonesia berdasarkan sidang umum pada tahun 1998, setelah kerusuhan Mei 1998, Habibie menggantikan posisi Soeharto yang telah habis karena mahasiswa dan de-monstrasi warga. Dengan berdasar UUD 1945, militer mendukung pencalonan BJ Habibie sebagai presiden.</p><p> </p>
REKONSTRUKSI KERAJAAN GALUH ABAD VIII-XV
Authors: Lubis Nina Herlina , Muhzin Z. Mumuh , Sofianto Kunto , Mahzuni Dade , Widyonugrohanto Widyonugrohanto , Mulyadi R.M. , Darsa Undang Ahmad 
Published: March 2016

<p>The title of this research is Reconstruction of Galuh Kingdom in 8<sup>th</sup>-15<sup>th</sup>century. Issue that will be studied is how to unravel the location of the capital and palace shape of Galuh Kingdom. To answer the issue is used the historical method which consists of four steps, namely heuristic, criticism, interpretation, and historiography. Result of this research is that the existence of Galuh Kingdom is a history, not a myth. Historical sources which support the many arguments of its existence including inscriptions, foreign news, ancient manuscripts, social facts and mental facts. In addition, the life of its existence as long as eight centuries shows that Galuh Kingdom is not just existent but also strong because it is supported by a variety of solid and coherent system. Concerning about the location of capital and shape of the Kingdom , it still needs to explore further.</p><p> </p><p>Judul penelitian ini adalah Rekonstruksi Galuh Raya di abad ke-8-15. Masalah yang akan dipelajari adalah bagaimana mengungkap lokasi dari bentuk modal dan istana Kerajaan Galuh. Untuk menjawab masalah tersebut digunakan metode sejarah yang terdiri dari empat langkah, yaitu heuristik, kritik, interpretasi, dan historiografi. Hasil penelitian ini adalah bahwa keberadaan Kerajaan Galuh adalah sejarah, bukan mitos. Sumber-sumber sejarah yang mendukung banyak argumen keberadaannya termasuk prasasti, berita asing, naskah kuno, fakta sosial dan fakta mental. Selain itu, kehidupan keberadaannya selama delapan abad menunjukkan bahwa Kerajaan Galuh tidak hanya ada tapi juga kuat karena didukung oleh berbagai sistem yang solid dan koheren. Mengenai tentang lokasi ibukota dan bentuk Kerajaan, masih perlu untuk menjelajahi lebih lanjut.</p><p> </p>
THOMAS STAMFORD RAFFLES: SEORANG UNIVERSALIS ATAU IMPERIALIS?
Authors: Hariyono Hariyono , Wijaya Daya Negri 
Published: March 2016

<p>It is debatable that Raffles is seemed to be a Universalist or an imperialist. The first refers to a belief that he is an agent of the spread of Western values to the Eastern. Others claim that he is the Western imperialist to the Eastern. This is caused by the forced values to the Eastern. Raffles issued the reformation of policy because the colonialism of VOC and the government of French-Dutch did not have any humanistic policy. He issued many humanistic policies till the end of his government in Java. One of his policies was the slavery tax. The tax was used specifically to abolish the practice of slavery and to the welfare of people. In other side, Raffles forced people to work in his friend’s land, Alexander Hare who opened the plantation in Banjarmasin. The life of workers was really suffering however his thoughts and his efforts becoming an insight to oppose the heritage of feudalism (slavery). To short, there was a lesson learnt why Raffles’ ideas were failed and came back to the previous structure. </p><p> </p><p>Raffles dalam satu sisi terlihat sebagai seorang universalis dan disisi lain sebagai seorang imperialis. Ada yang memandang Raffles di Nusantara adalah penyebar nilai-nilai Barat ke dunia Timur. Sejarawan lain memandang Raffles sebagai bagian dari imperialisme Barat ke dunia Timur karena nilai-nilai yang ditawarkan tidak cocok dan dipaksakan secara politis. Raffles melakukan reformasi kebijakan karena kolonialisme VOC dan pemerintah kolonial Prancis-Belanda dirasa tidak humanis. Dia mengeluarkan banyak kebijakan yang bersifat humanis hingga akhir kepemimpinan. Salah satu kebijakannya adalah memberlakukan pajak bagi rakyat yang memiliki budak. Pajak digunakan sebagai penghapus praktek perbudakan secara khusus dan untuk kemaslahatan umat secara umum. Pada sisi lain Raffles mengirim pekerja pada sahabatnya Alexander Hare yang membuka perkebunan di dekat Banjarmasin. Kehidupan pekerja disana tentu sangat menderita tetapi pemikiran dan usahanya menjadi pelopor dalam menentang warisan feodalisme (perbudakan) yang patut dicela. Setidaknya dapat dijadikan pelajaran mengapa ide Raffles akhirnya terbentur dan kembali pada tatanan sebelumnya.</p><p> </p>
ISLAMISASI DI SULAWESI SELATAN DALAM PERSPEKTIF SEJARAH
Authors: Abdullah Anzar 
Published: March 2016

<p>This article aims to describe how the islamization process in South Sulawesi takes place approximately 17th century reviewed from Islam history, particularly related to when, who, where, and from where. Islamization in South Sulawesi took place in approximately 16M, has made social change for local people. The change at least occurs by religion shift among people from previously Hindu-Buddhist to new religion, that is Islam. Islamization in South Sulawesi using top down pattern. It means that for the initial stage, Islam is accepted by the king then society officially embraces Islam. In the islamization context in South Sulawesi, this area is a bit late accepting Islam compared with other areas in the eastern part of Indonesia such as Maluku, and Kalimantan. However, the trading relationship with other kingdoms has occured since long time ago. The area which initially embraces Islam in South Sulawesi is The Gowa-Tallo Kingdom. The kingdom is also the first which declares Islam as the official religion in the kingdom. Likewise, the clerics dan the king have extremely big role for islamization in South Sulawesi.</p><p> </p><p>Artikel ini bertujuan untuk mendeskripsikan bagaimana proses islamisasi di Sulawesi Selatan yang berlangsung sekitar abad ke 17 M ditinjau dari sejarah islam, terutama menyangkut kapan, siapa, di mana, dan dari mana. Islamisasi di Sulawesi Selatan yang berlangsung sekitar abad ke 16M, telah membawa perubahan sosial terhadap masayarakat setempat. Setidaknya perubahan itu berlangsung melalui beralihnya agama masyarakat, dari agama yang sebelumnya bersifat Hindu-Budha ke agama baru, yaitu Islam.Islamisasi yang berlangsung di Sulawesi Selatan berlangsung melalui pola dari atas ke bawah (top down). Artinya, pada tahap awal Islam diterima oleh Raja, lalu setelah itu rakyat secara resmi memeluk agama Islam. Dalam konteks Islamisasi di Sulawesi Selatan, kawasan ini agak terlambat menerima agama Islam dibandingkan dengan kawasan lain di Timur Nusantara, seperti Maluku, dan Kalimantan. Namun hubungan perdagangan dengan kerajaan lainnya sudah berlangsung sejak lama.Adapun daerah Kerajaan yang lebih awal memeluk agama Islam di Sulawesi Selatan ialah Kerajaan Gowa-Tallo.Kerajaan ini juga yang pertama menjadikan Islam sebagai agama resmi kerajaan. Demikian juga peran Ulama dan Raja sangat besar peranannya dalam Islamisasi di Sulawesi Selatan.</p><p> </p>
NASIONALISME DALAM TEROR DI MANDAR TAHUN 1947
Authors: Hamid Abd Rahman 
Published: March 2016

<p>The desire becoming the new state (Republic) had been paid expensively by Mandar people. In February 1947, Westerling commited massacre in Galung Lombok and the surrounding areas. The victims were accused of being extremists, robbers, and murderers. They are executed without process of law process and forgiveness. This incident became the historical milestone in the area in defending the Republic from terror of Dutch troops. The movement had influence and extensive network, not only in South Sulawesi, but also in Java and Kalimantan. People’s struggles were organized by KRIS Muda and GAPRI5.3.1. As a results of this study, it was found that there was encounter between nationalism and religion. Other organizations, particularly ALRI-PS, had role for defending the Republic. Choosing Mandar as target location for Westerling terror showed an important and powerful influence of the movement struggle in this region.</p><p> </p><p>Keinginan menjadi negara baru (republik) telah dibayar mahal oleh rakyat Mandar. Pada bulan Februari 1947, pasukan Westerling melakukan pembantaian massal di Galung Lombok dan daerah sekitarnya. Para korban dituduh sebagai ekstrimis, perampok, dan pembunuh. Mereka dieksekusi mati tanpa proses hukum dan ampun. Peristiwa ini menjadi tonggak sejarah daerah ini dalam membela Republik dari teror pasukan Be-landa. Gerakan itu memiliki pengaruh dan jaringan yang luas, tidak hanya di Sulawesi Selatan, tetapi juga Jawa dan Kalimantan.Perjuangan rakyat terorganisasi lewat KRIS Muda dan GAPRI 5.3.1. Dari hasil studi ini ditemukan adanya perjumpaan antara nasionalisme dan agama. Organisasi lain, khususnya ALRI-PS, berperan dalam membela republik. Dipilihnya Mandar sebagai lokasi sasaran teror Westerling menunjukkan penting dan kuatnya gerakan pengaruh perjuangan dari daerah ini.</p><p> </p>
Análise e crítica literárias nas escolas
Authors: Coelho Haydée Ribeiro 
Published: March 2016

Resumo: A abordagem do tema proposto será feita a partir da publicação de dois romances para estudo: Memórias de um Sargento de Milícias e A Moreninha. Nestes dois romances, respectivamente, Samira Nahid de Mesquita e Affonso Romano de Sant'Anna fazem um comentário crítico e analítico que segue paralelamente ao texto literário. Suas observações dirigem-se aos alunos de diferentes níveis de ensino: 1o e 2o graus, graduação e pós-graduação.
Corpo, sujeito e experiência: rede telemática, TV e leitura
Authors: Rena Alemar 
Published: March 2016

<p><strong>Resumo</strong>: O presente artigo investiga a experiência do sujeito perante as telas e os textos verbais. É dada ênfase aos meios TV, rede telemática e livro, embora eventualmente se aborde também o jornal impresso e o rádio. Argumenta-se que o limite entre real e virtual é mais complexo (senão impossível) de ser apontado do que parece, pois diante dos meios virtualizadores nos encontramos em um entre-lugar. Discute-se ainda a identidade do sujeito perante os meios, sugerindo estar aí o cerne da questão sobre o que os meios virtuais significam, do ponto de vista social e político, para o homem contemporâneo.</p><p><strong>Palavras-chave</strong>: meios; experiência; identidade.</p><p><strong>Abstract</strong>: The present essay looks at the subject’s experience before the screens and verbal texts. Emphasis is given on TV, Internet and book, although radio and newspaper are also approached. It is argued here that the limits between reality and virtuality are more complex (if not impossible) to be pointed out than it normally seems to be, for before the virtualizing media we find ourselves in between. The identity of the subject before the media is also discussed; it is suggested that this discussion is crucial for an understanding of what the media might mean for contemporary man from the social and political points of view.</p><p><strong>Keywords</strong>: media; experience; identity.</p>