Journal articles on the topic 'Sala (Chinese people)'

This article presents a critical and cultural study on Avatar, the Hollywood science fiction blockbuster. After using classical and current Marxist theories to examine James Cameron’s major films and using textual analysis to explore Chinese bloggers’ comments on the film Avatar, the paper argues that, like Cameron’s other major films, Avatar is a cinematographic manifesto of Marxism. The class struggle between capitalists and proletarians is evident throughout the movie’s whole narrative structure. Cameron is not neutral in his approach to cinematic worldview. Like in his previous films, also this time Cameron expresses solidarity with poor people and struggles against the rich. The confrontational nature of the worldview embedded in the movie has been used by audiences in China, Brazil, Palestine and elsewhere as a weapon to fight against social oppression.

This article presents a critical and cultural study on Avatar, the Hollywood science fiction blockbuster. After using classical and current Marxist theories to examine James Cameron’s major films and using textual analysis to explore Chinese bloggers’ comments on the film Avatar, the paper argues that, like Cameron’s other major films, Avatar is a cinematographic manifesto of Marxism. The class struggle between capitalists and proletarians is evident throughout the movie’s whole narrative structure. Cameron is not neutral in his approach to cinematic worldview. Like in his previous films, also this time Cameron expresses solidarity with poor people and struggles against the rich. The confrontational nature of the worldview embedded in the movie has been used by audiences in China, Brazil, Palestine and elsewhere as a weapon to fight against social oppression.

The article analyses the research work of Chinese scientist Su Beihai on Kazakh history, one of the oldest nationalities in Eurasia. This work has been preserved as a manuscript and its main merit is the study of Kazakh history from early times to the present. Moreover, it shows Chinese scientists’ attitude to Kazakh history. Su Beihai’s scientific analysis was written in the late 1980s in China. At that time, Kazakhstan was not yet an independent country. Su Beihai drew on various works, on his distant expedition materials and demonstrated with facts that Kazakh people living in their modern settlements have a 2,500-year history. Although the book was written in accordance with the principles of Chinese communist historiography, Chinese censorship prevented its publication. Today, Kazakh scientists are approaching the end of their study and translation of Su Beihai’s manuscript. Therefore, the article first analyses the most important and innovative aspects of this work for Kazakh history. It focuses on the stages of Kazakh history, traditions of statehood, economy, and culture. The Chinese scientist`s research on Kazakh history goes back to the ancient Saka period, to modern southern Kazakhstan, the emergence of the states of Dayuezhi and Wusuns in Zhetisu, Kangli state, the West Turkic Kaganate, the Turkic steppe, unification of Kara khan and Kara kidan (Western Liao), Genghis Khan’s invasion into Central Asia and the Kazakh steppes, Russian colonization, resettlement of Kazakhs in Russia and the Man Qin Empire, and others. In addition to Su Beihai’s positive research on the entire Kazakh history, the article provides critical reviews in the historiographical and source-study of several Chinese-centrist points of view.

AbstrakKe-“tionghoa”-an senantiasa menjadi hal yang dipermasalahkan di Indonesia. Hal ini mengacu pada identitas ke-“tionghoa”-an yang selalu diformulasikan oleh masyarakat Indonesia, baik oleh masyarakat Tionghoa itu sendiri maupun masyarakat non-Tionghoa. Upaya formulasi tersebut dimunculkan melalui berbagai wacana yang muncul baik perdebatan publik maupun berbagai karya mengenai kehidupan masyarakat Tionghoa di Indonesia seperti dalam film. Metode yang dipakai mempergunakan pendekatan konstruktivisme sosial. Dalam hal ini, makna-makna subjektif dikaji atas pengalaman-pengalaman kehidupan masyarakat Tionghoa di Indonesia melalui representasi film indie. Representasi tersebut dikaji tidak hanya melalui makna karya semata, tetapi juga mempertimbangkan unsur sejarah sebagai salah satu penentu alat produksi dan reproduksi. Hal ini dilakukan dengan tujuan agar diperoleh gambaran latar belakang yang kompleks mengenai kondisi historikal dan kultural kehidupan masyarakat Tionghoa di Indonesia. Gambaran yang kompleks tersebut akan membantu dalam menafsirkan makna-makna yang terkandung dalam karya film indie sebagai suatu hasil produksi dan reproduksi dari gambaran kehidupan masyarakat Tionghoa sebenarnya. Identitas masyarakat Tionghoa di Indonesia terbentuk baik dari pandangan eksternal maupun internal, sudut pandang formal maupun informal. Sudut pandang eksternal dilihat dari sisi luar masyarakat Tionghoa, sedangkan sudut pandang internal merupakan sudut pandang masyarakat Tionghoa membentuk jati dirinya sendiri. Identitas yang dibentuk secara formal terkait dengan peraturan perundangan yang diberlakukan di Indonesia sedangkan secara informal merupakan identitas yang dikembangkan melalui kolaborasi budaya bersifat mana suka (arbitrerness) yang pada akhirnya membentuk identitas baru yang tumbuh dari konteks ruang-antara masyarakat Tionghoa di Indonesia. Abstract The Reconstruction of Tionghoaness Identity in Indonesian Indie Movies in the Era of Post-Suharto. ‘Being a Chinese’ has always been an issue in Indonesia. It refers to the identities of ‘being a Chinese’ that were formulated by Indonesian people, both by the half-Chinese Indonesians and non half-Chinese Indonesians. The efforts in formulating those identities were mediated by various discourses found in public debates and works of arts represented the Chinese society life in Indonesia, such as in films. In this research, the social constructivism approach was applied. The experiences in life traversed by the Chinese society in Indonesia depicted in indie movies were studied to get the subjective meanings. The representations were not scrutinized merely from the meaning, but also by considering the historical aspects as, among others, the determinant factor of the means of production and reproduction. It was carried out to get the full picture of complicated background about the historical and cultural conditions of the Chinese people in Indonesia. The complicated depiction will be very beneficial in interpreting the meanings of the indie movies as a result of production and reproduction of the real life experienced by the Chinese society. The identity of Chinese people in Indonesia was shaped by the internal and external perspectives, by the formal and non formal point of views. The external point of view was the one given by the non Chinese people, whereas the internal was how the Chinese view themselves. The formally built identity was related to the laws applied in Indonesia. Arbitrary cultural collaborations informally developed the new Chinese identity that grew from the spatial contexts between the Chinese people in Indonesia.

<p><strong>Abstract:</strong> Sunlie Thomas Alexander is one of the writers of Chinese descent who raised the world of Chinese Bangka. One of his interesting short story is "Jelaga hio". In the short story, Alexander illustrates clearly how people of Chinese descent in Bangka maintain culture through a lok thung rite. With literary anthropology, the short story can be seen how the preservation of Bangka Chinese community culture through lok thung rituals. Referring to this approach, the research data is in the form of idiographic data in the form of text excerpts. The Lok Thung ritual is the identity of the Chinese community in Bangka originating from ancestral lands. With the lokthung ritual still held, the preservation of Bangka Chinese culture is maintained. In addition, through the lokthung ritual, cultural inheritance also occurs with the successors of the descendants of lok thung.</p><strong>Abstrak:</strong><em> </em>Sunlie Thomas Alexander merupakan salah satu seorang penulis keturunan Tionghoa yang mengangkat dunia Tionghoa Bangka. Salah satu cerpennya yang menarik adalah “Jelaga Hio”. Dalam cerpen tersebut, Alexander menggambarkan dengan jelas bagaimana orang-orang keturunan Tionghoa di Bangka mempertahankan kebudayaan melalui sebuah ritus lok thung. Dengan antropologi sastra, dalam cerpen tersebut dapat diketahui bagaimana pemertahanan kebudayaan komunitas Tionghoa Bangka melalui ritual lok thung. Merujuk pada pendekatan tersebut, maka data penelitian ini berupa data idiografis yang berupa kutipan teks. Ritual lok thung merupakan identitas komunitas Tionghoa di Bangka yang berasal dari tanah leluhur. Dengan masih diadakannya ritual lokthung, maka pemertahanan kebudayaan Tionghoa Bangka tetap terjaga. Selain itu, melalui ritual lokthung, pewarisan kebudayaan juga terjadi dengan adanya penerus-penerus keturunan lok thung.

Ethnic Chinese have a long history around the world. As a people renowned for their versatility in the trade, this community can be found anywhere. Ambon city is one of the many areas in the past inhabited by the ethnic Chinese community. Evidence of their existence in the past in Ambon today can be observed from traditional Chinese tombs are scattered in several locations. In addition to functioning as an initial step in the record of its existence this paper serves to reveal the importance of the existence of traditional Chinese tomb in the city of Ambon. The method used is a survey, interviews, and literature review. From the survey results it is known that the traditional Chinese grave condition as a whole in the city of Ambon was on the verge of collapse and require serious attention of all parties. Loyalty to the ancestral customs of the people of China still run by the Chinese community in the city of Ambon. This is reflected in the traditional Chinese tomb suitability components in common with traditional Chinese tomb in the city of Ambon.Etnis Cina memiliki sejarah yang panjang di seluruh dunia. Sebagai orang-orang yang terkenal karena kepandaiannya dalam berdagang, komunitas ini dapat ditemukan dimana saja. Kota Ambon adalah satu dari sekian banyak daerah yang pada masa lalu didiami oleh masyarakat Etnis Cina. Bukti keberadaan mereka pada masa lalu di Ambon saat ini dapat diamati dari makam-makam tradisional Cina yang tersebar di beberapa lokasi. Selain berfungsi sebagai langkah awal dalam mendata keberadaannya tulisan ini berfungsi untuk mengungkap nilai penting keberadaan makam tradisional Cina di Kota Ambon. Metode yang digunakan yaitu survei, wawancara, dan penelusuran pustaka. Dari hasil survei diketahui bahwa kondisi makam tradisional Cina secara keseluruhan di Kota Ambon berada di ambang kehancuran dan membutuhkan perhatian serius dari semua pihak. Kesetiaan terhadap adat istiadat leluhur Cina tetap dijalankan oleh masyarakat komunitas Tionghoa di Kota Ambon. Hal ini tercermin dari kesesuaian komponen makam tradisional Cina secara umum dengan makam tradisional Cina di Kota Ambon.

The history of Indonesian Chinese society is still rarely studied in history learning at school. One of them concerns the discriminatory treatment of them during the New Order era. This article aimed to describe discriminatory policies against ethnic Chinese during the New Order era, to present it as a history teaching materials, and to elaborate on the importance of studying it for the younger people. This research used historical and qualitative descriptive method using literature. The result showed that (1) Ethnic Chinese in the New Order era received discriminatory treatment in various sectors. It was a violation of human rights and susceptible to trigger conflict. (2) The study of the Chinese people can be served as a history teaching material in the subject of the New Order era. (3) Teaching materials development is expected to be used to create awareness of multiculturalism through history teaching.Sejarah masyarakat Tionghoa Indonesia masih jarang dikaji dalam pembelajaran sejarah di sekolah. Salah satunya mengenai perlakuan diskriminatif terhadap mereka pada masa Orde Baru. Maka penelitian ini bertujuan untuk mendeskripsikan kebijakan diskriminatif terhadap etnis Tionghoa selama Orde Baru, menyajikannya sebagai bahan ajar sejarah, dan menguraikan arti penting mempelajarinya bagi generasi muda. Penelitian ini menggunakan metode historis dan kualitatif deskriptif dengan studi pustaka. Hasil penelitian menunjukkan bahwa (1) Etnis Tionghoa pada masa Orde Baru menerima perlakuan diskriminatif di berbagai sektor. Hal itu merupakan pelanggaran atas hak asasi manusia dan terbukti rentan konflik. (2) Studi tentang dinamika masyarakat Tionghoa tersebut dapat disajikan sebagai bahan ajar sejarah pada pokok bahasan masa Orde Baru. (3) Kajian tersebut diharapkan dapat menciptakan kesadaran multikulturalisme melalui pembelajaran sejarah.

AbstrakTangerang terletak di bagian barat Pulau Jawa, yang merupakan tetangga ibu kota Jakarta. Tangerang, yang semula berada di wilayah Jawa Barat sejak tahun 2000 berada dalam wilayah Provinsi Banten, memiliki banyak keunikan pada masyarakatnya, salah satunya adalah adanya pembauran antaretnis yang berjalan harmonis antara etnis Sunda, Jawa, Melayu, dan Cina. Banyak komunitas etnis Tionghoa di Indonesia, tetapi komunitas etnis Tionghoa yang ada di Kota Tangerang memiliki keistimewaan tersendiri. Mereka yang dikenal dengan sebutan Cina Benteng telah mampu berbaur dengan pribumi secara alami. Etnis Tionghoa yang tinggal di Kota Tangerang hampir seperempat dari keseluruhan jumlah penduduk Kota Tangerang. Oleh sebab itu kebudayaan Tionghoa banyak mewarnai kebudayaan setempat. Mereka memiliki budaya khas tersendiri yang berbeda dengan warga Tionghoa umumnya. Penelitian ini dilakukan untuk mengetahui bagaimana kondisi sosial budaya masyarakat Cina Benteng pada masa kolonial hingga kemerdekaan. Metode yang digunakan adalah metode sejarah yang meliputi heuristik, kritik, interpretasi, dan historiografi. Dari hasil penelitian ini dapat diketahui ternyata ada beberapa perubahan sosial pada masyarakat Cina Benteng, misalnya ketika masa kolonial mereka dapat dikatakan hidup berkecukupan karena mereka dianggap partner dalam berdagang sementara saat ini kehidupan mereka cenderung sangat sederhana. AbstractTangerang is located in the western part of Java Island, which is a neighbor of the capital city of Jakarta. Tangerang, which was originally located in West Java, and since the year of 2000 are in the province of Banten. Tangerang have so many unique in their society, one of is the existence of ethnic intermingling that runs harmony between the ethnic of Sundanese, Javanese, Malay, and Chinese. Many Chinese community in Indonesia, but the Chinese community in the city of Tangerang has its own privileges. They are known as Cina Benteng(Chinese Fortress) has been able to blend in with the natives naturally. Chinese people who live in the city of Tangerang nearly a quarter of the total population of the city of Tangerang Therefore, the Chinese culture has affected much local culture. They have a distinctive culture that is different from the Chinese people in general. This study was conducted to determine how the social and cultural conditions of China Fortress in the colonial period to independence. The method used is the historical method which includes heuristics, criticism, interpretation, and historiography. From these results it can be seen apparently there are some social changes in Chinese society Fortress, for example when the colonial period they can be said to live well because they are considered partners in the trade while currently they tend to be very simple life.

Nowadays, culture is a lifestyle that develops in a community group and is passed down from generation to generation. In addition if this culture is already attached to an area, for example Chinatown. Where these popilation and lifestyle are very thick with Chinese culture.As an example of china town that we know, Glodok, which is very attached to Chinese culture, can be seen from the old Chinese building style, the lifestyle of the people that has majority whom work as traders, and many cultural or traditional events that are held in Glodok. But in the mean time these Chinese culture starts to fading even disappearing from it, and this issue is causing the people that lived here with the inherent culture facing a crisis of regional identity and cultural identity that should be the character of Chinatown itself.This proposed project appears in the form of a Cultural Space that can accommodate traditional and cultural activities with the ultimate goal of awakening and preserving Chinese culture for the local community even on a city scale. In addition to generating and preserving, this project aims to provide a new spatial experience as the new face of Chinatown and as a breakthrough Nodes in the region. Keywords: Chinatown; Chinese; Cultural Space; Nodes; Westernization ABSTRAKDalam kehidupan sehari-hari budaya merupakan suatu gaya hidup yang berkembang dalam suatu kelompok masyarakat dan diwariskan secara turun menurun. Ditambah lagi jika budaya tersebut sudah melekat dengan sebuah kawasan contohnya, Pecinan dimana penduduk dan gaya hidupnya sangat kental dengan budaya China. Salah satu contoh Pecinan yang kita kenal merupakan Glodok. Kawasan Glodok yang sangat kental dengan budaya China dapat dilihat dari gaya bangunan, pola hidup masyarakatnya yang mayoritas bermata pencaharian sebagai pedagang, dan banyaknya acara kebudayaan atau tradisi yang dilakukan di kawasan Glodok.Namun seiring dengan berjalannya waktu budaya tersebut semakin memudar bahkan hilang yang menimbulkan masyarakat etnis Tionghoa yang pernah hidup di dalam kekentalan budaya disini menghadapi krisis identitas Kawasan dan identitas budaya yang seharusnya menjadi ciri khas pecinan sendiri.Muncullah usulan proyek berupa cultural space yang dapat mewadahi aktivitas tradisi dan kebudayaan dengan tujuan akhir membangkitkan dan melestarikan budaya China bagi masyarakat setempat bahkan dalam skala kota.Selain untuk membangkitkan dan melestarikan, proyek ini memiliki tujuan untuk memberi pengalaman spasial yang baru sebagai wajah Pecinan yang baru dan sebagai terobosan Nodes baru di kawasan ini.

The article discusses the image of China as an integrant part of Amy Tan’s writings. The imagological approach to the study of Chinese American discourse, as well as discussion of the semantics and poetics of hetero-images and auto-images of Chineseness, American Chineseness, Ameri-canness, provides a comprehensive understanding of the writer’s artistic concept in representing the changing nature of the Chinese American identity. At the same time, the article seeks to open new vistas in Chinese American discourse, to focus on intrinsic textual peculiarities beyond the extrinsic ethnocentric concepts of cultural hybridity and Orientalism, which have been prevalent in academic literary surveys during the latter half of the twentieth century. A comparative approach based on imagology theory allows investigating the multiple dimensions of the ambivalent Chinese American identity through revealing the core images implicitly present in all Amy Tan’s novels. Within American circumstances, the problem of the other cultural background for Chinese American writers constitutes an essential part of their creative quest. The article thus highlights the mechanisms of literary representation of the image of China and explores the ways of artistic literary textualization of Chinese cultural facts. By considering such categories as Chineseness, American Chineseness, and Americanness through the lens of literary imagology, the article provides an interpretation of the Self and the Other distinction in Amy Tan’s The Joy Luck Club. It is argued that the image of China in this novel cannot be viewed as otherness, but as the other Self. The Joy Luck Club is not just a family saga on the life of people of Chinese origin in the American circumstances but also a true representation of a conflict between the knowledge about the world possessed by Chinese mothers and the “American knowledge” of their American-born daughters. The novel represents mutual self-reflected images of the East and the West. The imagological analysis provides grounds for concluding that the novel is not about the distinction between the Self and the Other, but about a world that protagonists can no longer consider either own or alien since it is both for them. In The Joy Luck Club, Amy Tan considers problems that reveal the fundamental issues of Chinese American literary and critical discourse: the role of Chinese culture within Chinese American identity, the Self versus the Other, the national and the transnational. The author declares no conflicts of interests.

AbstractDesigning Visual Brand Identity for Tanjung Pinang’s Chinese New Year Festival. Visual brand identity for Tanjung Pinang’s Chinese New Year Festival is one of the efforts to enchance the brand of Riau Islands capital city. Tanjung Pinang city is well known for its historical culture value from Riau Lingga Kingdom so the Malay heritage remains preserved. Chinese New Year festival is the most popular tradition among Chinese people and this year it was held since December 26th 2019 through bazaar untilJanuary 25th 2020 follows by other celebration. This celebration has held a few years ago, but unfortunately not much local tourists known this festival. The purpose of this study is to identify and design a visual brand identity through mascot and logo. The method is descriptive qualitative research based on design. The researcher identified some visual identity consists of style, color, pattern, mascot gesture, 2020 logo and other supporting elements with the concept acculturation of Malay and Chinese culture. AbstrakPerancangan Visual Brand Identity Festival Imlek Kota Tanjung Pinang. Perancangan visual brand identity pada Festival Imlek kota Tanjung Pinang ini merupakan salah satu usaha dalam meningkatkan brand di ibukota provinsi Kepulauan Riau. Kota Tanjung Pinang terkenal dengan budaya nilai histori dari Kerajaan Riau Lingga sehingga ciri khaske-Melayuan-nya tetap dipertahankan. Perayaan Imlek merupakan tradisi paling popular bagi etnis Tionghoa kota Tanjung Pinang dan tahun ini diselenggarakan sejak tanggal 26 Desember 2019 melalui bazar Imlek hingga 25 Januari 2019 untuk pertunjukan lainnya.Perayaan festival Imlek marak diselenggarakan pada beberapa tahun belakangan ini, namun disayangkan belum banyak diketahui oleh turis lokal lainnya. Tujuan penelitian ini yaitu mengidentifikasikan dan merancang identitas visual melalui maskot dan logo untuk perayaan Imlek tahun 2020. Metode yang digunakan adalah penelitian kualitatifdeskriptif yang luarannya berupa perancangan. Identitas visual yang teridentifikasikan berupa style design, warna, pola, gestur maskot, logo 2020, dan elemen pendukung lainnya dengan konsep akulturasi budaya Melayu dan Tionghoa.

Pendahuluan. Risiko infeksi Helicobacter pylori (H. pylori) dikaitkan dengan banyak faktor yang terkait dengan pejamuagen-lingkungan. Etnis adalah salah satu faktor dari pejamu yang banyak diteliti di luar negeri. Prevalensi infeksi H. pylori didapatkan lebih tinggi pada etnis tertentu seperti misalnya di Cina. Berdasarkan teori migrasi dan teori transmisi, diduga infeksi H. pylori akan dibawa oleh penduduk yang bermigrasi dari daerah dengan prevalensi tinggi ke tempat tujuan migrasi. Etnis Tionghoa di Kalimantan Barat berasal dari daerah Cina Selatan dengan prevalensi infeksi H.pylori tinggi. Diperkirakan ada perbedaan angka prevalensi infeksi H. pylori pada etnis Tionghoa dibandingkan pada etnis asli Kalimantan Barat, yaitu etnis Dayak. Penelitian ini dilakukan untuk mengetahui perbedaan angka prevalensi, karakteristik epidemiologis dan gambaran hasil pemeriksaan endoskopi pada subjek etnis Tionghoa dan Dayak dengan sindrom dispepsia.Metode. Penelitian ini menggunakan studi potong lintang untuk mengetahui perbedaan angka prevalensi infeksi H.pylori. Penelitian dilakukan di RSU Santo Antonius Pontianak dari bulan Desember 2014 sampai Juni 2015 dengan metode pengambilan sampel secara consecutive sampling. Angka prevalensi infeksi H. pylori disajikan dalam angka persentase, sedangkan perbedaan karakteristik epidemiologis dan perbedaan gambaran hasil pemeriksaan endoskopi pada etnis Tionghoa dan Dayak dianalisis dengan analisis bivariat menggunakan chi-square dengan tingkat kemaknaan (p)=0,05.Hasil. Dari 203 subjek yang diteliti, terdiri dari 102 subjek etnis Tionghoa dan 101 subjek etnis Dayak, didapatkan angkaprevalensi H. pylori sebesar 40,8%. Prevalensi pada etnis Tionghoa didapatkan lebih tinggi dibanding etnis Dayak,berturut-turut sebesar 48,0% dan 33,7%. Tidak ditemukan adanya perbedaan karakteristik epidemiologis dan temuan hasil pemeriksaan endoskopi yang bermakna pada kedua kelompok etnis.Simpulan. Terdapat perbedaan angka prevalensi infeksi H. pylori pada etnis Tionghoa (48,0%) dibanding etnis Dayak (33,7%). Namun, tidak ada perbedaan karakteristik epidemiologis dan gambaran hasil pemeriksaan endoskopi pada kedua kelompok etnis tersebut.Kata kunci: Dayak, etnis, Helicobacter pylori, sindrom dispepsia, Tionghoa The Difference in Prevalence of Helicobacter pylori Infection between Chinese and Dayak Ethnics with Dyspepsia SyndromeIntroduction. Helicobacter pylori (H. pylori) infection risk is associated with many factors related to host-agent-environment. Ethnicity is one of the host factors which was the most studied factor overseas. The prevalence of H. pylori infection was found higher in certain ethnic such among Chinese. Based on migration and transmission theory, it was suspected that H. pylori infection was transmitted by people migrating from areas with a high prevalence of infection to the destination area. Chinese in West Borneo are originated from South China region where the prevalence of H. pylori infection is high. It is estimated that there are differences in the prevalence of H. pylori infection among Chinese compared to the native people of West Borneo, the Dayaknese. Methods. This was a cross-sectional study to determine the differences in the prevalence of H. pylori infection. The study was conducted at St. Antonius General Hospital Pontianak from December 2014 to June 2015 with consecutive samplingmethod. H. pylori infection prevalence is presented in percentage numbers, while the epidemiological characteristics and endoscopic finding differences among Chinese and Dayaknese were analyzed by bivariate analysis using the chi-square with significance value (p) = 0.05.Results. From a total of 203 subjects in this study, consisted of 102 Chinese subjects and 101 Dayaknese subjects, the prevalence of H. pylori infection was 40.8%. The prevalence among Chinese is higher than Dayaknese, which is 48.0% and 33.7%, respectively. There is no difference in the epidemiological characteristics and endoscopic findings in both ethnic groups.Conclusions. The prevalence of H. pylori infection among the Chinese (48.0%) is higher than among Dayaknese (33.7%). There is no difference in the epidemiological characteristics and endoscopic findings among both ethnic groups.Keywords: Chinese, Dayak, Dyspeptic syndrome, Ethnic, Helicobacter pylori

ABSTRAK Salah satu tumbuhan yang digunakan sebagai obat tradisional adalah petai cina (Leucaena leucocephala (Lamk.) de Wit). Secara etnobotani, masyarakat Indonesia telah memanfaatkan daun petai cina sebagai obat-obatan diantaranya sebagai obat luka dan obat bengkak. Petai cina diketahui potensial untuk dikembangkan lebih lanjut pada penyakit infeksi. Berdasarkan hal ini dilakukan penelitian mengenai identifikasi metabolit sekunder daun petai cina. Metode yang digunakan yaitu soxhlet, uji fitokimia, ekstraksi cair-cair, kromatografi kolom, uji antibakteri mengunakan metode difusi paper disk dengan konsentrasi 10% b/v, 20% b/v, 30% b/v, 40% b/v, 50%. b/v. Pada pengujian karakteristik senyawa metabolit sekunder daun petai cina memiliki potensi yaitu senyawa alkaloid, flavonoid, tanin, polifenol dan steroid. Pada pengujian antibakteri menunjukkan konsentrasi 50% zona hambat paling besar dengan hasil pengukuran 6,16 mm pada ekstrak etanol dan pada ekstak n- heksana 4,44 mm. Kata Kunci: Daun Petai Cina (Leucaena leucocephala (Lamk.) de Wit)), Ekstraksi cair-cair, Kromatografi lapis tipis, Kromatografi kolom, St ABSTRACK One of the plants used as traditional medicine is (Leucaena leucocephala (Lamk.) De Wit). Ethnobotany, Indonesian people have used Chinese petai leaves as medicines, including wound medicine and swollen medicine. Chinese petai is known to be potential for further development in infectious diseases. Based on this, a study was conducted on the identification of secondary metabolites of Chinese petai leaves. The method used is soxhlet, phytochemical test, liquid-liquid extraction, column chromatography, antibacterial test using paper disk diffusion method with a concentration of 10% b / v, 20% b / v, 30% b / v, 40% b / v, 50%. b / v. In testing the characteristics of secondary metabolites of Chinese petai leaves, they have the potential of alkaloid compounds, flavonoids, tannins, polyphenols and steroids. The antibacterial test for a concentration of 50% has the largest inhibition zone with results of measurements of 6.16 mm on ethanol extract and on n-hexane extract 4.44 mm. Keywords: (Leucaena leucocephala (Lamk.) De Wit)), Liquid- liquid Extraction Cromatography column, Thin Layer Cromatography, Staphylococcus aureus

The arrival of Chinese People on a large scale in the early 18th century in West Kalimantan due to the presence of a large gold potential in the area. Monterado is one of the gold mining landscape in West Kalimantan. This cultural landscape shows the activity of big mining and technology owned by the Chinese miners. In addition to the ability to mine, it turns out the Chinese also formed an organization called "kongsi" to support the mining activities. Settlements and cities that grew as a result of gold mining Monterado appear in coastal areas, which is currently a Singkawang. The dissolution of the kongsi in Monterado in the middle of the 19th century, led to stop mining activities in Monterado Similarly, for mining authority was taken over by the colonial, but the miners did not agree with it and choose to stop mining.Kedatangan orang Cina di Kalimantan Barat dalam sekala besar terjadi pada abad ke 18 Masehi, dikarenakan adanya potensi emas di wilayah tersebut. Monterado adalah salah satu lanskap pertambangan emas terbesar di Kalimantan Barat. Lanskap budaya tersebut menunjukan aktifitas pertambangan yang besar dan teknologi yang dimiliki oleh para penambang Cina pada saat itu. Selain kemampuan untuk tambang, ternyata China juga membentuk sebuah organisasi yang disebut "kongsi" untuk mendukung kegiatan pertambangan. Pemukiman dan kota-kota yang tumbuh sebagai pengaruh dari pertambangan emas Monterado muncul di wilayah pesisir, yang saat ini menjadi Kota Singkawang. Data mengenai permukiman di lokasi tambang sangat minim, hal tersebut diperkirakan masyarakat tambang lebih memilih untuk menetap di daerah pelabuhan. Namun, beberapa kuburan Cina dan sisa tiang rumah ditemukan di lokasi tambang. Pembubaran kongsi di Monterado di pertengahan abad ke-19 menyebabkan berhentinya kegiatan pertambangan di lokasi tersebut. Setelah pertambangan diambil alih oleh pemerintah Belanda para penambang emas Cina tetap memilih untuk tidak menambang lagi sebab kegiatan menambang emas tersebut dianggap sudah tidak menguntungkan.

The Ciangsana Tourism Village or better known as Chinese Village, located in Bogor Regency, West Java, has been established since 2002. The tour is crowded with tourists both from around Bogor and Jakarta, Depok, Tangerang, Bekasi and other areas. Tourism that has an area of 0.8 hectares has a target audience of middle and lower middle class economic people. The current tourism conditions of Chinese villages when viewed from the product life cycle are in a decline position and if left unchecked will result in unkempt and unattractive Chinese Village conditions and declining quality of service. Therefore, in this study a development plan will be made by knowing the feasibility of investing in making future development plans in Chinese villages using qualitative and quantitative approaches and conducting analyzes related to tourism development, such as site analysis and site analysis, object analysis similar, market analysis, space requirements analysis and investment feasibility analysis. The analysis was carried out using analytical tools namely descriptive, SWOT, benchmarking, crosstabulation, standard space requirements and discounted cash flow. This writing only shows the investment feasibility analysis to be used as a reference for making site plans. AbstrakKampung Wisata Ciangsana atau yang lebih dikenal Kampung Cina yang berlokasi di Kabupaten Bogor, Jawa Barat, telah berdiri sejak tahun 2002. Wisata ini ramai dikunjungi oleh wisatawan baik dari sekitar Bogor maupun Jakarta, Depok, Tangerang, Bekasi dan daerah-daerah lainnya. Wisata yang memiliki luas 0,8 hektar ini memiliki target pengunjung masyarakat ekonomi kelas menengah dan menengah bawah. Kondisi wisata Kampung Cina saat ini bila dilihat dari siklus hidup produk berada di posisi menurun dan apabila dibiarkan akan mengakibatkan kondisi Kampung Cina yang tidak terawat dan tidak menarik serta menurunnya kualitas pelayanan. Oleh karena itu, pada penelitian ini akan dibuat rencana pengembangan dengan cara mengetahui kelayakan investasi untuk membuat rencana pengembangan di Kampung Cina kedepannya dengan menggunakan pendekatan kualitatif dan kuantitatif serta melakukan analisis-analisis yang berkaitan dengan pengembangan wisata, seperti analisis lokasi dan tapak, analisis objek studi sejenis, analisis pasar, analisis kebutuhan ruang dan analisis kelayakan investasi. Analisis yang dilakukan menggunakan alat analisis yaitu deskriptif, SWOT, benchmarking, crosstabulation, standar kebutuhan ruang dan discounted cash flow. Penulisan ini hanya menampilkan analisis kelayakan investasi untuk dijadikan salah satu acuan pembuatan denah rencana tapak.

This study was aimed to explore how Chinese Muslims, who are individuals with multiple identities, sense their identity and how their identity influences their social interaction. This study used a qualitative approach with a life history method. Two male Chinese Muslims were recruited to be involved in this study. Data collected using semi structured interviews and analyzed using thematic analysis. This study found two main themes namely identity struggle, and social interaction. Both participants have different ways of social struggle because of their different families and surrounding people. The result shows that both participants actively maintain their positive self identity through some identity negotiations. They consciously choose one of their social identities that is suitable and accepted by their surrounding people with whom they are living. In general, this study concludes that both participants are able to adapt to different kind of social interaction by selecting and emphasizing one of their social identities that is appropriate to social context. Thus, they show the ability to deal with multiple identities in healthy ways.Abstrak: Penelitian ini bertujuan untuk mengetahui bagaimana keturunan Tionghoa yang memeluk agama Islam ini memaknai identitasnya sebagai individu dengan identitas majemuk, serta bagaimana identitasnya tersebut mempengaruhi interaksi sosialnya. Penelitian ini menggunakan pendekatan kualitatif life history dengan partisipan penelitian berjumlah dua orang yang diperoleh dengan teknik purposive sampling. Proses pengambilan data menggunakan teknik wawancara semi terstruktur. Data penelitian ini kemudian dianalisis menggunakan teknik analisis tematik. Hasil dari penelitian ini menunjukkan dan mengidentifikasi dua tema utama, yakni tentang pergulatan identitas, dan interaksi sosial. Kedua partisipan mempunyai pergulatan identitas dengan cara yang berbeda dikarenakan kondisi keluarga dan lingkungan sekitar. Hasil dari penelitian ini juga menunjukkan bahwa kedua partisipan memiliki strategi untuk menjaga identitas diri yang positif melalui negosiasi identitas. Mereka memilih salah satu dari identitas sosial mereka sesuai dengan lingkungan sekitar mereka. Secara umum, kesimpulan dari penelitian ini adalah kedua pertisipan mampu untuk mengadaptasi berbagai jenis interaksi sosial dengan memilih dan menegaskan identitas sosial mereka sesuai dengan konteks. Disamping itu, mereka juga menunjukkan kemampuan mereka untuk memaknai identitas ganda dengan baik.

Indonesia merupakan negara dengan masyarakat yang majemuk yang memiliki berbagai ras, agama, suku, kebudayaan, dan lain sebagainya. Meskipun demikian, hingga hari ini kabar mengenai perilaku intoleran masih sering ditemui. Kejadian-kejadian intoleran tersebut pada umumnya dialami oleh mereka yang memiliki ras, suku, keyakinan, kebudayaan, pola berpikir, pilihan politik, ataupun kondisi fisik yang berbeda. Sebagai respons terhadap permasalahan tersebut, muncul keinginan untuk menciptakan karya yang berkaitan dengan Bapak Pluralisme Indonesia atau Gus Dur. Dikarenakan salah satu hasil perjuangannya melawan intoleransi adalah pengembalian hak etnis Tionghoa, maka karya yang kemudian tercipta adalah karya-karya dengan objek yang berasal dari kebudayaan Tionghoa. Sebagai hasil, tercipta dua karya keramik terakota dengan qilin sebagai objeknya. Pemilihan qilin tersebut tidak hanya dikarenakan ia merupakan makhluk mitologi dari kebudayaan Tionghoa, tetapi juga dikarenakan kaitannya dengan kisah kelahiran Konfusius, nabi agama Konghucu. Supaya konsep toleransi dengan mengangkat penghapusan intoleransi yang dialami etnis Tionghoa di Indonesia tidak hilang, qilin pada karya ini juga dibuat dalam kondisi tidur. Kondisi tersebut dibuat sebagai tanda bahwa si hewan mitologi ini sedang tenang, terbebas dari ancaman larangan yang pernah dialami oleh etnis Tionghoa di Indonesia dari tahun 1967 hingga tahun 2000.Indonesia is a country that has a large variety of races, religions, ethnicities, cultures, etc., within its people. Even though it is a pluralistic country, having something like a different race, ethnicity, belief, culture, mindset, political choice, or even physical conditions can still be an issue. As a response to this problem, I then created two artworks as a reminder about the legacy of Indonesia’s third president who is known for his fight against discrimination, Abdurrahman Wahid. Since one of his most known legacies is the removal of the Chinese ban in Indonesia at year 2000, the model used in the creation of the artworks is from a myth in Chinese traditions. As a result, two qilin terracotta ceramic artworks were created. The qilin was used not only because it’s a Chinese mythological creature, but also because of its relation to the legend of the birth of the Chinese philosopher who’s also known as the prophet of the Confucianism, Confucius. To express the freedom due to the ban removal, the qilins in these artworks were then made sleeping. This position was used to make these mythological creatures look relaxed, or in other words, look like it’s free from the predator that preys on it from year 1967 to year 2000.

The ethnic diversity in Kampungdalem Village is an example of multiculturalism in Indonesia. This study aims to describe the social conditions of the Javanese, Banjarese, and Chinese ethnic communities in the Kampungdalem Village, Tulungagung Regency, the social interactions between ethnic groups that exist, as well as the driving factors that can affect social interaction. This study uses a qualitative approach and the type of descriptive research. The result of this research is that there is social interaction between ethnic Javanese, Banjarese, and Chinese in Kampungdalem Village in the form of trade, labor, and cooperation to create harmony in people with different cultural backgrounds. Cooperation to create harmony such as doing community service and celebrating religious holidays. The supporting factors for social interaction in the community are the attitude of respect and respect among others even with different cultural and ethnic backgrounds, sympathy for others, the common language, and economic factors. Keberagaman etnis yang ada di Kelurahan Kampungdalem merupakan salah satu contoh multikultur yang ada di Indonesia. Penelitian ini bertujuan untuk memaparkan tentang keadaan sosial masyarakat Etnis Jawa, Banjar, dan Tionghoa di Kelurahan kampungdalem Kabupaten Tulungagung, interaksi sosial antar etnis yang ada, beserta faktor pendorong yang dapat mempengaruhi interaksi sosial. Penelitian ini menggunakan pendekatan kualitatif dan jenis penelitian deskriptif. Hasil dari penelitian ini adalah adanya interaksi sosial antar Etnis Jawa, Banjar, dan Tionghoa yang ada di Kelurahan Kampungdalem dalam bentuk kerjasama perdagangan, tenaga kerja, dan kerjasama untuk mewujudkan kerukunan pada masyarakat dengan latar belakang kebudayaan yang berbeda. Kerjasama untuk mewujudkan kerukunan seperti melakukan kerja bakti dan perayaan hari-hari besar umat beragama. Faktor pendukung interaksi sosial pada masyarakat tersebut ialah sikap menghargai dan menghormati antar sesama meskipun dengan latar belakang kebudayaan dan etnis yang berbeda, rasa simpati terhadap sesama, adanya kesamaan bahasa, dan faktor ekonomi.

ABSTRAKBahasa Mandarin adalah bahasa yang penting dikuasai dan telah menjadi salah satu bahasa resmi PBB. Dengan dijadikannya Bahasa Mandarin menjadi bahasa resmi PBB, masyarakat di dunia, termasuk masyarakat Indonesia semakin lama semakin tertarik untuk mempelajari dan mendalami bahasa Mandarin. Pembelajaran Bahasa Mandarin di Indonesia menjadi penting karena saat ini dunia kerja membutuhkan banyak tenaga kerja yang mahir berbahasa asing, terutama bahasa Mandarin, sehingga banyak sekolah di Indonesia memunculkan mata pelajaran Bahasa Mandarin, termasuk sekolah-sekolah di Malang Raya. Dalam pengajaran bahasa Mandarin oleh guru-guru SMA diperlukan media pembelajaran bahasa Mandarin yang sesuai, agar pengajar atau guru dapat mentrasfer ilmu bahasa Mandarin kepada siswa dengan baik. Pengabdian pelatihan pembuatan media 数字教材dilakukan sebagai upaya meningkatkan kemampuan guru-guru bahasa Mandarin dalam menyusun media atau bahan ajar 数字教材 yang sesuai dengan kebutuhan dan kemampuan siswa pada tiap jenjangnya, selain itu dapat menjadikan guru lebih percaya diri mampu menggali potensi untuk peningkatan mutu pendidikan. Adapun kegiatan dalam pengabdian berupa (1) Menjelaskan pentingnya media pembelajaran; (2) Meperkenalan media 数字教材; (3) Mendemonstrasikan langkah-langkah pembuatan media 数字教材; (4) Guru praktek membuat media 数字教材 secara langsung dengan arahan narasumber. Hasil dari kegiatan pelatihan pembuatan media 数字教材 ini menunjukkan bahwa para guru bahasa Mandarin antusias dalam mengikuti pelatihan yang dilaksanakan, terbukti dari para guru dengan antusias membuat media 数字教材 sesuai dengan tema materi yang dipilih, melakukan tanya jawab dan diskusi mengenai media 数字教材serta merespon pemateri selama kegiatan pelatihan pembuatan media 数字教材 berlangsung. Dengan demikian, dapat disimpulkan bahwa pelatihan pembuatan media 数字教材 penting dilakukan untuk meningkatkan kemampuan menyusun media pembelajaran bahasa Mansarin sesuai materi tiap jenjang sekolah oleh guru-guru bahasa Mandarin dan juga dapat menambah wawasan tentang media terbaru bagi guru. Kata kunci: pelatihan; media; bahasa mandarin ABSTRACTMandarin is an important language to master and has become one of the official languages of the United Nations. With the adoption of Mandarin as the official language of the United Nations, people in the world, including the Indonesian people, are increasingly interested in learning and deepening Mandarin. Learning Mandarin in Indonesia is important because currently the world of work requires a lot of workers who are proficient in foreign languages, especially Mandarin, so that many schools in Indonesia introduce Mandarin subjects, including schools in Malang Raya. In teaching Mandarin by high school teachers, appropriate Chinese language learning media are needed, so that teachers can transfer Chinese knowledge to students well. The service of media creation training is carried out as an effort to improve the ability of Chinese language teachers in compiling media or teaching materials that are in accordance with the needs and abilities of students at each level, besides that it can make teachers more confident and able to explore the potential for improving the quality of education. The activities in the training are (1) Explaining the importance of learning media; (2) Introducing the media 数字教材; (3) Demonstrating the steps of making media 数字教材; (4) The teacher practices making media 数字教材directly. The results of this training of making media 数字教材showed that the Mandarin language teachers were enthusiastic in participating in the training carried out, as evidenced by the teachers enthusiastically making media according to the theme of the material chosen, conducting questions and answers and discussions about the media and responding presenters during the media creation training activities. Thus, it can be concluded that training in making media is important to improve the ability to develop Mansarin language learning media according to the material for each school level by Chinese language teachers and also to add insight into the latest media for teachers. Keywords: training; media; chinese language.

<p><em>Abstrak - </em><strong>Kebangkitan China pada awal abad 21 dalam percaturan global dipandang sebagai sebuah fenomena yang menegaskan bahwa dominasi Barat akan segera berakhir dan muncul kekuatan global baru dari kawasan Asia. Hal ini ditanggapi beragam oleh berbagai kalangan, sebagian menganggapnya sebagai suatu hal yang positif, namun sebagian lagi menganggapnya sebagai satu ancaman. Terpilihnya Presiden Joko Widodo pada pemilu 2014 yang mengusung poros maritim dunia dengan tol laut sebagai agenda utama, memunculkan sebuah paradigma baru bagi pemerintah Indonesia dalam memandang Jalur Sutera Maritim Abad 21 (<em>21^st Maritime Silk Road</em>) yang dicanangkan oleh China sebagai sebuah tantangan atau potensi. Konektifitas dalam <em>Belt and Road Iniative</em> s</strong><strong>ejalan dengan 5 (lima) pilar utama yang dicanangkan oleh Presiden Joko Widodo dalam program poros maritim dunia. Dalam mensinergikan kebijakan dua pemerintah ini, tentu saja hubungan </strong><strong><em>people-to-people</em></strong><strong> yang terjalin melalui hubungan sosial dan budaya menjadi pilar yang sangat penting. Bagaimana kebijakan pemerintah kedua negara dalam meningkatkan hubungan <em>people-to people</em>, akan sangat berpengaruh dalam keberhasilan kerjasama ini. Makalah ini memaparkan perkembangan hubungan sosial budaya Indonesia-China melalui berbagai kegiatan di Pusat Bahasa Mandarin di Unversitas Al Azhar Indonesia. Pusat Bahasa Mandarin mungkin mampu mengurangi kesan negatif sebagian masyarakat Indonesia terhadap China, tapi terbatas hanya pada beberapa orang saja yang terlibat erat dalam lembaga tersebut.</strong><strong></strong></p><p> </p><p><strong><em>Kata Kunci</em></strong><em> - Poros maritim dunia, Jalur sutera maritim abad 21, Indonesia, China, People-to-people</em></p><p> </p><p><em>Abstract - </em><strong>The rise of China in the early 21st century in the global arena is seen as a phenomenon that resists Western domination will coming to an end and emerging new global powers from the Asian region. This was responded to by various parties, some of them regarded it as a positive thing, but some regard it as a threat. The election of President Joko Widodo in 2014, which brings the maritime axis of the world with the sea toll as the main agenda, has created a new paradigm for the Indonesian government in the view of the <em>21st Maritime Silk Road</em> by China as a challenge or potential. Connectivity in <em>Belt and Road Iniative</em> is consistent with 5 (five) main pillars proclaimed by President Joko Widodo in the world maritime axis program. In synergizing this, of course the <em>people-to-people</em> relationship that exists through social and cultural relationships becomes a very important pillar. How government policies of both countries in improving <em>people-to people</em> relationship, will be very influential in the success of this cooperation. This paper describes the development of socio-cultural relations between Indonesia and China through various activities at the Mandarin Language Center at Al Azhar University of Indonesia. The Chinese Language Center may be able to reduce the negative impression of Indonesian society on China, but only to a few people who are closely involved in the institution.</strong></p><p><strong> </strong></p><p><strong><em>Keywords</em></strong><em> -<strong> </strong>World maritime axis, 21st century maritime silk trail, Indonesia, China, People-to-people<strong></strong></em></p>

<p class="Bodytext20">This article aims to describe political movement of employer (tauke) and kiai in Madura showing a significant role of their economic and religious capitals that have become basic of political movement to influence their society. They try to install their power by participating in a certain political party for occupying strategic positions either in village or regional level. An effort building connections with others local elites becomes one of political strategies in occupying structural power. In the one hand, Tauke are non-indigeneous people as Chinese ethnic and the other hand kiai are indigenous people as Madurese, they are having different basic resources of power. In the some case, they combined the power as political strategy to appease local democratic election (Pilkada) in Pamekasan Madura. By paying attention in a tobacco trade case, the power relation among employer, trader and broker is actually oriented towards managing huge profit in process. Finally, within elite's perspective, capital economics, cultural, social, and religion are always operated in all matter.</p><p class="Bodytext20"> </p><p class="Bodytext20">Artikel ini bertujuan untuk menggambarkan gerakan politik pengusaha (tauke) dan kiai di Madura yang menunjukkan peran penting ibu kota ekonomi dan agama mereka yang telah menjadi dasar gerakan politik untuk mempengaruhi masyarakat mereka. Mereka mencoba memasang kekuatan mereka dengan berpartisipasi dalam partai politik tertentu untuk menduduki posisi strategis baik di tingkat desa maupun di tingkat regional. Upaya membangun hubungan dengan elite lokal lainnya menjadi salah satu strategi politik dalam menduduki kekuatan struktural. Di satu sisi, Tauke adalah orang-orang non-indigeneous karena etnis Tionghoa dan di sisi lain kiai adalah penduduk asli orang Madura, mereka memiliki sumber daya dasar yang berbeda. Dalam beberapa kasus, mereka menggabungkan kekuatan tersebut sebagai strategi politik untuk menenangkan Pilkada di Pamekasan Madura. Dengan memperhatikan kasus perdagangan tembakau, hubungan kekuasaan antara pengusaha, pedagang dan broker sebenarnya berorientasi pada pengelolaan keuntungan besar dalam proses. Akhirnya, dalam perspektif elit, ekonomi modal, budaya, sosial, dan agama selalu dioperasikan dalam segala hal.</p>

Bekasi is one of the cities that is quite crowded as well as a location close to the capital city and also this city has a lot of history. However, historical places are starting to be replaced by new functions and also forgetting their history. So try to revive them with artistic functions. At the site locations, which are mostly shops and try to make West Java art functions close to Bekasi residents, most of them come from the Sundanese, also there are Betawi tribes, and ethnic Chinese. Art is the expression or application of human creative skills and imagination, usually in a visual form, producing works that are valued primarily for their beauty or emotional strength. Choose the function of dance and music because at the location where there was a traditional clothing and dance competition to attract people around it, there is also an activity held once a year near the area where there is a music event, namely xylophone kromong which is often visited by people to listen to it. then dance and sing. The method chosen is to observe the city of Bekasi and also look for site information and also the surrounding area. The result is that the site area is crowded with people and also tries to create recreation that can attract people from outside the city as well as create an open area on the site. Keyword: Arts; Dance; Music; Recreation; Resuscitation Abstrak Bekasi merupakan salah satu kota yang cukup ramai juga lokasi yang dekat dengan ibu kota dan juga Kota ini memiliki banyak sejarahnya. Akan tetapi tempat bersejarah mulai tergantikan oleh fungsi yang baru dan juga melupakan sejarahnya.Sehingga mencoba menghidupkan kembali dengan fungsi kesenian.Pada lokasi tapak yang lebih banyaknya merupakan pertokoan dan mencoba membuat fungsi kesenian Jawa Barat yang erat dengan warga Bekasi kebanyakan berasal dari suku Sunda, juga ada suku Betawi, dan etnis tionghoa. Seni merupakan ekspresi atau penerapan keterampilan dan imajinasi kreatif manusia, biasanya dalam bentuk visual, menghasilkan karya yang dihargai terutama karena keindahan atau kekuatan emosionalnya. Memilih fungsi dari Tari dan juga musik ini karena pada lokasi yang pernah mengadakan lomba Pakaian Adat dan Tari untuk menarik orang-orang disekitarnya, juga diadakan kegiatan pada setiap setahun sekali didekat area mengadakan acara musik yaitu gambang kromong yang sering didatangi oleh orang-orang untuk mendengarkannya lalu menari dan bernyanyi. Metode yang dipilih mengobservasi pada kota Bekasi dan juga mencari informasi-informasi tapak dan juga area sekitarnya. Hasilnya membuat area tapak ramai dikunjungi oleh orang-orang dan juga mencoba membuat rekreasi yang bisa menarik orang-orang dari luar kota juga membuat area terbuka pada lokasi.

AbstrakKegiatan konversi lahan di Kalimantan Barat yang cenderung terus meningkat dapat berdampak negatif bagi ketersediaan pangan masyarakat desa yang masih melakukan food gathering dan berburu dari suplai alami di sekitar desa atau berternak dengan skala keluarga. Perilaku makan yang salah disertai lokasi desa yang relatif jauh dari fasilitas kesehatan yang lengkap turut menambah risiko kesehatan dan kematian pada masyarakat desa tersebut. Penelitian ini menjelaskan dan menentukan faktor-faktor yang mempengaruhi perilaku makan tiga etnis berbeda di Kalimantan Barat, mencakup Dayak, Madura dan Tionghoa, terkait penurunan ketersediaan lahan sebagai sumber pangan. Survei dilakukan di empat kabupaten dan satu kota dengan sampel diambil secara acak dari populasi etnis Dayak (Kanayatn, Muduk, Ketungau Sesae’), Madura danTionghoa. Data perilaku makan dianalisis secara deskriptif mencakup frekuensi dan rutinitas makan, keragaman sumber makanan, estimasi pengeluaran energi harian dan klasifikasi aktivitas fisik sehari penuh, serta kondisi fisik sebagai manifestasi kegiatan makan dari 293 partisipan. Faktor-faktor yang mempengaruhi perilaku makan masyarakat pedesaan Kalimantan Barat adalah pekerjaan, keterlibatan individu dalam kelompok sosial, serta ketersediaan dan keterjangkauan sumber makanan. Konversi lahan hutan dan kebun akan mempengaruhi ketersediaan sumber makanan yang terjangkau termasuk perilaku makan sehat dan seimbang pada masyarakat pedesaan di Kalimantan Barat.AbstractMost rural communities in West Kalimantan were facing negative impact of increasing land conversion activities on their natural food supply. Improper eating behavior and limited health facilities may give more health and death risk to these people. This research described and determined the factors that influenced the eating behavior among three ethnics in West Kalimantan, namely Dayak, Madura and Chinese populations, and the potential impact of land conversion to it. Survey was conducted in four regencies and one city and random sampling was done in three sub ethnics of Dayak (Muduk, Kanayatn, and Ketungau Sesae’), Madura, and Chinese communities. The eating behavior data was analyzed descriptively included meal frequency and routines, the variety of daily food source, individual estimates of energy expenditure, body mass index (BMI) distribution, and sports habit among 293 participants. Four main factors influenced the eating behavior of rural communities in West Kalimantan including types of occupation, individual involvement in social groups, and the availability and affordability of food source. The land conversion activity will certainly influence the affordable food source availability and the eating behavior for healthy and balanced food among the rural communities in West Kalimantan.

For decades, seaweed has been of biological, industrial, and pharmaceutical importance. Because of their nutraceutical potential, seaweed has been used as a food throughout Asia. Traditional Chinese medicine used aqueous hot extracts of certain seaweeds in the treatment of cancer. Further, the Japanese and Chinesecultures have used seaweeds to treat goiter and other glandular problems since 300 BC. The Romans used seaweeds in the treatment of wounds, burns, and rashes. The Celts noted that ordinary seaweed contracted as it dried and then expanded with moisture. In Scotland during the 18th century, physicians used dried seaweed stem to successfully drain abdominal wall abscesses. They also inserted seaweed into the cervix in an attempt to treat dysmenorrhea. Many reports outline the use of seaweed to induce abortion. Seaweed was employed intravaginally for ripening of the cervix and was used rectally for strictures. In this juncture, culture and therapeutic potential of Gracilaria was reviewed. Gracilaria is a genus of red algae notable for its economic importance as an agarophyte, as well as its use as a food for humans and various species of shellfish. Various species within the genus are cultivated among Asia, South America, Africa and Oceania. Gracilaria is used as a food in Japanese, Hawaiian, and Filipino cuisine. In Japanese cuisine, it is called ogonori or ogo. In thePhilippines, it is called gulaman and used to make gelatin. In Jamaica, it is known as Irish moss. The moisture content is 12% and protein is 8%. The species are used by local people as salad, preparation of various curries and industrially many by products are synthesized from this sea weed. Medicinally as microbicidal, antiinflammatory, antimetastatic and immuno modulatory potential.

AbstractA city, an essentially gathering place of a society with various activities, must include such aspects of spaciousness, density, social heterogeneity, market, administrative function, a source of life, and culture elements that differentiate it from other social groups outside it. Medan is a city with a diverged cultural element, which is not only observable from the people life but also building heritage. The bridge of wholesome is a structure that describes an inter-ethnic unity, which is realized in an inscription containing a variety of language and alphabets on its fence. Pioneered by a Chinese benefactor, the bridge is now in a very pathetic condition being threatened by the modernization of Medan. This research, using qualitative and inductive reasoning, is aimed at solving a question of how the architecture and the spirit of multi-ethnicity of the bridge came into existence. Data investigation is conducted through library data research and field observation.AbstrakSebuah kota hakekatnya adalah tempat bagi berkumpulnya masyarakat dengan beragam aktivitasnya. Selain itu kota juga mencakup unsur-unsur keluasan, kepadatan, heterogenitas sosial, pasar, fungsi administratif, sumber kehidupan, dan unsur budaya yang membedakan dengan kelompok sosial yang ada di luarnya. Salah satu kota dengan keragaman unsur budaya adalah Kota Medan, dan unsur tersebut bukan hanya tercermin dari kehidupan masyarakatnya, juga ada pada tinggalan materi bangunannya. Jembatan Kebajikan merupakan jembatan yang menggambarkan pembauran antar etnis yang terwujud dalam bentuk prasasti dengan ragam huruf dan bahasa pada bagian pagarnya. Jembatan yang digagas pembangunannya oleh tokoh dermawan etnis Tionghoa yaitu Tjong Yong Hian kini kondisinya mengkhawatirkan terdesak oleh derap pembangunan kota Medan. Bagaimana arsitektur dan semangat multi etnis bisa muncul pada jembatan objek sejarah itu, merupakan permasalahan dalam penelitian ini. Metode penelitian kualitatif dengan alur penalaran induktif diterapkan dalam penelitian. Adapun penelusuran data dilakukan dengan pemanfaatan data kepustakaan dan observasi di lapangan.

Abstrak Sejak awal abad ke-17 Batavia yang dahulu dikenal dengan nama Sunda Kelapa lalu menjadi Jayakarta kemudian menjadi Batavia sudah berkembang menjadi sebuah pelabuhan dagang yang menjalankan aktivitas perniagaan. Batavia merupakan pusat kota pemerintahan Hindia Belanda sejak tahun 1619–1942. Sepanjang sejarah kolonial, administrasi dan daftar statistik pemerintah kolonial membagi-bagi penduduk menurut bangsanya dan secara khusus memisahkan masyarakat Cina dan Arab dari golongan pribumi.Batavia memiliki lokasi geografis sangat strategis, Batavia sangat cocok untuk dijadikan pusat kegiatan ekonomi di Asia. Selain sebagai tempat berkumpulnya kapal-kapal, Batavia selanjutnya juga berfungsi sebagai salah satu kota pelabuhan utama dalam jaringan perdagangan Asia. Dalam beberapa catatan sejarah bahwa golongan Arab dan Cina masuk wilayah Nusantara dan berasimilasi dengan masyarakat pribumi hingga menjadi ‘peranakan’ atau orang-orang keturunan yang lahir di Nusantara, namun oleh pemerintah dipaksakan dengan alasan untuk ‘melindungi’ kaum pribumi. Khususnya pedagang; tetapi pasti juga dengan alasan politik dan ekonomi. Kebanyakan dari para pedagang ini membentuk sebuah mata rantai atau jaringan perdagangan yang terjalin antar sesama komunitas. Sudah sejak lama masyarakatArab meninggalkan tanah air mereka di Hadhramaut (Yaman Selatan) yang tandus,untuk memperbaiki hidup.Mereka berdiaspora ke berbagai belahan dunia, termasuk ke Nusantara. Untuk berdagang dan menyebarkan agama Islam kepada penduduk setempat. Kata Kunci : Arab, Hadhramaut, Jaringan Ekonomi, Perdagangan, Batavia, 1900-1942. ------- Abstract Since the beginning of 17th century, Batavia which was known as Sunda Kelapa then Jayakarta then Batavia, had been a trading city which manykinds of trading activities were there. Batavia was a centre of dutch east indies government since 1619-1942. Along the colonial history, administration and statistic data of colonial government categorized their people based on their nations and, specifically, separated the Chinese and Arabs from the natives.Batavia had a strategic geography, Batavia was the best site for economic activites in Asia. Not only as a site for ships to anchor, Batavia was also functioning as one of the main port towns in Asia trading network. Depend on historical records the Chinese and Arabs kept entering the Nusantara and assimilated theirselves with the natives as ‘offspring’ or descendants who were born in Nusantara, however the government forced them to be separated with reason to protect the natives.Especially the traders, which the other political and economic reasons were included as well. Majority of the traders created trader cycles or networks which were consolidated within the community. Since a long time ago the Arabs left their hometowns in the dry Hadhramaut (South Yemen), including to Nusantara to make livings. They went overseas diasporically. They did trading and teaching religions to natives. Keywords: Arabs, Hadhramaut, Networking Economy, Trade, Batavia, 1900-1942

Innovation and creativity are prioritized in various aspects to create a new breakthrough. This phenomenon is the result from creative individuals that keeps innovating. Inspired by fashion industry fond by many people and functioning as verbal communicator from person to person, create the need of place to exchange ideas, creativity and to socialize. Pasar Baru is an area that have a chance to be a place where fashion designers can meet and gather, because as many people know Pasar Baru is known as textile industry for so long. Beside that, this area is starting to lose fame because people think it is old style and unorganized. In result, a project is designed so that it can be a place where many fashion communities and can as well functioned as leisure open area a. In this project, methaphor method is used by applying Benji Chinesse batik pattern in building shape by intangible and the using of the batik pattern on the building facade by tangible. On the ground floor, quite programs such as public and leisure areas, parks, courtyars, angkringan, exhibition, and workshop are applied. In the upper floors, programs such as fashion studios, seminar room, drapping room that is mean to people who likes fashion are applied that is more regulated than first floor. The facilities are made, in hope that Pasar Baru will be fashion center that can influence people to talk more about local trends compared to trends outside Indonesia. Abstrak Inovasi dan kreativitas merupakan hal yang diprioritaskan saat ini dalam berbagai aspek untuk menghasilkan suatu terobosan baru. Fenomena ini tentu tidak terlepas dari peran individu ataupun kelompok di dalam industri kreatif yang terus berinovasi. Dilatarbelakangi oleh dunia fesyen yang semakin digemari oleh berbagai kalangan dan merupakan alat komunikasi non verbal antar individu, maka diperlukan sebuah tempat bagi para pecinta fesyen untuk bertukar pikiran, bersosialisasi, dan berkreativitas. Pasar Baru merupakan salah satu kawasan yang berpeluang untuk dijadikan kawasan berkumpulnya para fashion designer, karena seperti yang banyak orang ketahui Pasar Baru merupakan pusat perbelanjaan tekstil yang terkenal sejak lama. Selain darpada itu, kawasan ini juga sudah mulai ditinggalkan oleh pengunjung karena dianggap membosankan dan tidak teratur. Maka dirancang sebuah proyek yang dapat menjadi tempat komunitas fesyen dan juga sebagai kawasan hiburan yang lebih terbuka dan bersifat “leisure”. Dalam hal ini metode yang digunakan adalah metafora dengan menerapkan motif batik cina benji pada bentuk bangunan secara tidak langsung (intangible) dan penerapan motif batik tersebut pada fasad bangunan (tangible). Di bagian lantai dasar diisi dengan program yang lebih bersifat publik dan leisure seperti taman, courtyard, angkringan, pameran, dan workshop. Sedangkan dilantai atas lebih yang bersifat regulated seperti studio fashion, r. seminar, r. Drapping yang ditujukan bagi para fashion designer ataupun orang – orang yang menggemari dunia fashion. Dengan adanya fasilitas – fasilitas tersebut diharapkan ke depannya Pasar Baru akan menjadi pusat fashion yang mempengaruhi masyarakat untuk lebih banyak membincangkan tren lokal dibandingkan tren luar negeri.

Boen Bioyang Temple, located in Surabaya City, is one of the houses of worship in Indonesia that still cling to the purity of Confucian religious teachings. Especially, it still maintains the pure values of Confucian tea¬chings that do not go through syncretism like other temples. Temples in Indonesia are mostly Tridharma temples used by three religions, namely Confucianism, Buddhism and Taoism. This article wishes to reveal (1) the context and historical back¬-ground of the founders of Boen Bio Temple, which includes the time, the founding figures, and the conditions of the community around that time; (2) data on the architectural model of the building, and the objects as well as the philosophical meanings contained therein and (3) the role of religious spreading and the social and cultural use since its inception to date. The expected benefits of this research can add to the religious treasures of the Indonesian archipelago, exploring the values of local wis¬dom. These also conserve and preserve historical religious places of worship in Indonesia, especially the Confucian Chinese people who are Confucians in Surabaya and generally the people of Indonesia. Basically, the research method used here is descriptive and quali-tative, related to history. The use of such methods may present evidence of evidence and facts contained in the temple through the stages of historical studies. A historical approach is made to describe the historical back¬ground of the existence of a historic place of worship, while the archae¬ological approach is done to describe the ancient objects and the symbols within them. Keywords: Temple, Confucianism, Chinese, Surabaya, Indonesia. Latar belakang penelitian Klenteng Boen Bio yang ada di Kota Surabaya ini, adalah salah satu satu tempat ibadah di Indonesia yang masih berpegang teguh pada kemurnian ajaran agama Khonghucu. Teru-tama masih mempertahankan nilai-nilai murni ajaran Khonghucu yang tidak mengalami sinkretisme seperti kelenteng-kelenteng lainnya. Jika Kelenteng-kelenteng di Indonesia kebanyakan merupakan kelenteng Tri-dhar¬¬ma yang digunakan oleh tiga agama, yakni Khonghucu, Budha dan Tao. Adapun tujuan dan manfaat dari penelitian ini diantaranya (1) untuk mengungkapkan konteks latar sejarah berdirinya Klenteng Boen Bio, yang meliputi waktu, pendiri, serta kondisi masyarakat di sekitar saat itu. (2) Didapatnya data tentang model aristektur bangunan, dan benda-benda berikut makna filosofis yang terkandung di dalamnya serta (3) mengetahui peran penyebaran agama serta pemanfaatan sosial budaya sejak awal berdirinya sampai saat ini. Manfaat yang diharapkan dari penelitian ini dapat menambah khazanah keagamaan Nusantara, menggali nilai-nilai kearifan lokal dan mengkonservasi dan melestarikan tempat-tempat iba¬dah keagamaan bersejarah di Indonesia. khususnya masyarakat Tionghoa yang beragama Khonghucu di Surabaya dan umumnya masyarakat Indonesia. Secara mendasar metode penelitian ini deskriptif kualitatif yang terkait dengan sejarah dan kekunoan.Penggunaan metode tersebut diharap¬kan dapat memaparkan bukti temuan dan fakta yang terdapat pada Klen¬teng tersebut melalui tahapan kajian sejarah. Pendekatan yang dilakukan disesuaikan dengan sifat penelitian yang akan dilakukan yaitu historis dan arkeologis. Pendekatan historis dilakukan untuk men-deskripsikan latar belakang sejarah keberadaan rumah ibadah bersejarah, sedang¬kan pende¬ka¬tan arkeologis dilakukan untuk mendeskripsikan benda-benda kuno serta simbol yang ada didalamnya.Karena keterbatasan waktu dan teknis, maka dalam penelitian ini hanya di analisis melalui pendekatan sejarah. Kata Kunci: Klenteng, Khonghucu, Tionghoa, Kota Surabaya, Indonesia.

Gated communities in Jakarta had increased in numbers ever since the incident of 1998 riots. The Idea that was meant to create a better community carried out side-effects that highlighted the differences in terms of races and class. It led to a formation of a divided society where people would be less likely to interact with the other groups. The upper middle class chinese is one that has grown colder toward the larger society. This can be seen clearly in how the height of fences in local houses has kept increasing up until now. They rarely use public spaces where people from different backgrounds are present. And as long as public buildings come as an intervention from the outside world, this group will remain untouched. The Adaptive Public Space in Pluit is based on an idea called "Living Architecture" that thinks of architecture not as a final product. Rather, it embraces the possible architectural changes that could happen as a means of adapting in respose to future changes. Though both the idea and the building comes as an intervention, its sustainability fully depends on the contribution of the locals. Participatory design method is applied not in the pre-construction phase, but instead, in the process of maintaining the continuity of this project. It is a place where those who live in abundance materially can donate anything they want to those in need around them, solving issues caused by the social gap through a small scale project. This is a project in which people are asked to be a participant and not just a guest. Keywords: change; contribution; donate; gated community; social gap Abstrak Sejak kerusuhan 1998, komunitas berpagar telah tumbuh signifikan dalam hal jumlah di Jakarta. Ide yang awalnya ditujukan untuk menyediakan lingkungan yang lebih aman justru semakin menegaskan perbedaan yang ada dalam hal etnis maupun kemampuan ekonomi. Hal ini menyebabkan masyarakat semakin terbagi dan tidak terbiasa berinteraksi dengan kelompok yang berbeda. Etnis Tionghoa menengah atas adalah salah satu yang semakin menutup diri dari lingkungan sekitarnya. Hal ini terlihat jelas pada semakin tingginya pagar rumah dan intensitas penggunaan ruang publik bersama oleh kelompok ini sangat rendah. Dalam menghadapi hal ini, pembangunan ruang publik belum dapat menjawab persoalan yang ada karena masih berupa intervensi langsung dari pihak luar. Berangkat dari tema arsitektur yang hidup, Ruang Publik Adaptif Pluit hadir bukan sebagai produk akhir arsitektur tetapi awal dari upaya adaptasi sebuah produk arsitektur terhadap lingkungan saat ini dan perubahan yang akan datang. Program dan bangunan yang ada merupakan bentuk intervensi dari dunia arsitektur namun keberlangsungannya bergantung penuh pada peran warga lokal dalam keseharian mereka. Dalam hal ini metode perancangan partisipatori diterapkan bukan dalam perancangan tetapi dalam kelanjutannya. Sebagai tempat di mana kelompok menengah atas bisa mendonasikan dari kelebihan mereka kepada yang membutuhkan, ketegangan akibat kesenjangan sosial diharapkan dapat diselesaikan dari skala terkecil. Ruang publik yang memberikan ruang bagi penggunanya untuk menjadi partisipan dan bukan sekedar tamu.

Moving and stopping are the basic activities for human, the base concept of movement and living for human. When we stop, we do what is called dwelling. The hearth was the birthplace of dwelling, where human gathered for the first time and exchanged stories, interacting with each other. From the hearth then the community was borned of which it kept changing through the age until now. The form always changes, but the essence of dwelling remains the same. The Pasar Lama district is a hearth for the citizens of Kota Tangerang, the heart of a city where it is the crossing point for people to interact socially. With time, a location rich with cultural heritage will slowly lose its existence if not preserved and taken into consideration for future development. This project intends to reenergize the Pasar Lama district by bringing forth a new space for people to interact. Located in one of the most important junctions in Kota Tangerang, this project hopes to return the essence of dwelling in Pasar Lama by creating a space catering to the extension of the culinary destination and the existing market, as well as holding the annual festival being hold in the area. The project utilizes the dragon dance which is an integral local culture for the Chinese etnicity in Tangerang as a red-string to dwelling of Pasar lama, the proyek aims to be a new landmark for the citizen of Kota Tangerang that can lift the image of dwelling in Pasar Lama. Keywords: architecture; dragon dance; hearth; heritageAbstrakBerjalan dan berhenti merupakan aktivitas dasar bagi manusia, sebuah konsep dasar dari bergerak dan hidup bagi manusia. Ketika berhenti, manusia melakukan apa yang disebut dengan berhuni. Tungku perapian merupakan tempat lahir berhuni, dimana manusia pertama kali berkumpul dan saling bertukar cerita, berinteraksi antar satu sama lain. Dari tungku perapian lahir komunitas yang terus berkembang hingga sekarang. Bentuknya terus berubah, tetapi esensi berhuni di tengah perapian tetap sama. Kawasan Pasar Lama merupakan sebuah tungku perapian bagi masyarakat Kota Tangerang, sebuah jantung kota dimana menjadi titik temu bagi masyarakat untuk berinteraksi sosial. Seiring dengan waktu, sebuah lokasi dengan beragam cagar budaya akan terkikis oleh waktu bila tidak dipertahankan dan dikembangkan untuk kemudian hari. Proyek ini bertujuan untuk menghidupkan kembali kawasan Pasar Lama dengan menghadirkan sebuah ruang baru bagi masyarakat untuk bersosialisasi. Berlokasi tepat di salah satu simpul terpenting Kota Tangerang, proyek ini berharap untuk mengembalikan esensi berhuni di Pasar Lama dengan mewadahi ekstensi dari wisata kuliner serta kegiatan pasar yang sudah ada, serta mewadahi kegiatan festival yang kerap diselenggarakan di kawasan. Desain proyek mengangkat tarian liong yang merupakan sebuah bentuk kebudayaan lokal yang erat kaitannya dengan etnis Tionghoa di Tangerang sebagai benang merah dari berhuni di Pasar Lama, proyek berperan sebagai sebuah landmark baru bagi masyarakat Kota Tangerang yang dapat mengangkat citra berhuni di Pasar Lama.

AbstrakTransnational Organized Crime (TOC) adalah bentuk luas dari organisasi kejahatan yang dibentuk oleh sekelompok orang di wilayah tertentu. Dengan adanya globalisasi, perkembangan dari sebuah TOC bisa melewati batas-batas negara dan bahkan balik mengancam entitas dari negara tersebut. Satu hal yang membedakan TOC dengan organisasi kejahatan yang lain adalah struktur dan pola aktivitasnya yang rapi, seperti organisasi transnasional pada umumnya. Salah satu TOC yang melegenda sampai dengansekarang adalah kelompok mafa dari Cina, Triad. Sebagai organisasi kejahatan yang berumur panjang, berdiri sejak Dinasti Qing pada 1760-an, Triad memiliki banyak cabang yang tersebar di wilayah dengan populasi etnis Cina yang besar selain Cina sendiri seperti Taiwan, Hongkong, Singapura, Amerika Serikat dan Inggris. Melalui tulisan ini, penulis berusaha menjelaskan mengenai perkembangan Triad dari yang awalnya kelompok mafa menjadi kelompok yang memiliki tujuan bisnis seperti korporasi. Langgengnya kekuatan Triad sebagai sebuah organisasi kejahatan disebabkan juga banyaknya celah, baik diinstitusi domestik maupun institusi internasional. Celah tersebut dimanfaatkan secara baik oleh TOC untuk terus-menerus beraktivitas sampai sekarang.Kata-Kata Kunci: Organisasi Kejahatan Transnasional, TRIAD, Globalisasi, Mafia, KorporasiTransnational Organized Crime (TOC) is a widespread form of criminal organization formed by a group of people in a particular region. Because of globalization, the development of a TOC can cross the borders of the country and even turn against the entity of the state.One thing that distinguishes TOC from other crime organizations is, its neat structure and pattern of activities, such as transnational organizations in general. One of the legendary TOCs is the mafa group from China, Triad. As a long-lived crime organization, establishedsince the Qing Dynasty in the 1760s, Triad has many branchess cattered in areas with large Chinese ethnic populations other than China itself such as Taiwan, Hong Kong, Singapore, the United States and Britain. Through this paper, I’ll try to explain the development of the Triads, from a group that was originally a mafa to a group that has business objectives like a corporation. The lasting power of the Triads as a criminal organization is supported by the gap which happened in domestic and international institution. This gap is used properly by TOC to continue their activities until now.Keywords: Transnational Organized Crime, TRIAD, Globalization, Mafa, Corporation

AbstrakPenelitian ini berjudul Analisis Aspek Nasionalisme pada Film 1911Revolution (辛亥革命). Latar belakang penelitian ini beranjak dari ketertarikanterhadap karya sastra yang berlatar tentang perjuangan kaum revolusioner untukmencapai kemerdekaan. Dua hal yang menjadi rumusan masalah penelitian ini yaitu(1) apa saja aspek nasionalisme pada film Xinhai Geming dan (2) faktor apa sajayang mempengaruhi nasionalisme tersebut. Tujuan penelitian ini adalah mencari,mengungkapkan, dan mendeskripsikan rumusan masalah tersebut secara utuh danterperinci. Metode penelitian yang digunakan dalam penelitian ini adalah metodedeskriptif kualitatif. Teori yang digunakan dalam penelitian ini adalah teori sosiologisastra menurut Wellek dan Warren. Sumber data yang digunakan dalam penelitianini adalah film Xinhai Geming yang disutradarai oleh Zhang Li dan Jackie Chan yangberdurasi 125 menit dan dirilis oleh Shanghai Film Group pada tanggal 23 September2011. Hasil dari penelitian ini adalah terdapat aspek nasionalisme dan faktor yangmempengaruhi nasionalisme dalam film yang diwakili oleh beberapa potongankutipan dan adegan yang menunjukkan nasionalisme pada film. Nasionalisme yangdimiliki oleh masyarakat Tionghoa sebagai pengabdian dan semangat juang untukmembangun rakyatnya demi tercapainya misi bangsa.Kata kunci: nasionalisme, sosiologi sastra, film Xinhai GemingAbstractThis research is entitled The Analysis of Nationalism Aspects in the Film1911 Revolution (辛亥革命). The background of this study is an interest in literarywork set against the struggle of the revolutionaries to get the independence. Twothings that formulate the research problem are (1) what are the aspects of nationalismin the film Xinhai Geming and (2) what are the factors that influence the nationalism.The purpose of this research is to find, express and describe the formulations of theproblem in a complete and detailed manner. The research method used in this studyis a qualitative descriptive method. The theory used in this study is the theory ofliterary sociology according to Wellek and Warren. The data sources used in thisstudy were the Xinhai Geming film directed by Zhang Li and Jackie Chan whichlasted 125 minutes and was released by the Shanghai Film Group on September23, 2011. The results of this study were aspects of nationalism and factors thatinfluenced nationalism in the film represented by several quotations and scenes thatshow nationalism in the film. Nationalism possessed by the Chinese community asdevotion and fighting spirit to build its people for the achievement of the nation’smission.Keywords: nationalism; sociology of literature; Xinhai Geming film

AbstrakPenelitian ini berjudul Analisis Aspek Nasionalisme pada Film 1911Revolution (辛亥革命). Latar belakang penelitian ini beranjak dari ketertarikanterhadap karya sastra yang berlatar tentang perjuangan kaum revolusioner untukmencapai kemerdekaan. Dua hal yang menjadi rumusan masalah penelitian ini yaitu(1) apa saja aspek nasionalisme pada film Xinhai Geming dan (2) faktor apa sajayang mempengaruhi nasionalisme tersebut. Tujuan penelitian ini adalah mencari,mengungkapkan, dan mendeskripsikan rumusan masalah tersebut secara utuh danterperinci. Metode penelitian yang digunakan dalam penelitian ini adalah metodedeskriptif kualitatif. Teori yang digunakan dalam penelitian ini adalah teori sosiologisastra menurut Wellek dan Warren. Sumber data yang digunakan dalam penelitianini adalah film Xinhai Geming yang disutradarai oleh Zhang Li dan Jackie Chan yangberdurasi 125 menit dan dirilis oleh Shanghai Film Group pada tanggal 23 September2011. Hasil dari penelitian ini adalah terdapat aspek nasionalisme dan faktor yangmempengaruhi nasionalisme dalam film yang diwakili oleh beberapa potongankutipan dan adegan yang menunjukkan nasionalisme pada film. Nasionalisme yangdimiliki oleh masyarakat Tionghoa sebagai pengabdian dan semangat juang untukmembangun rakyatnya demi tercapainya misi bangsa.Kata kunci: nasionalisme, sosiologi sastra, film Xinhai GemingAbstractThis research is entitled The Analysis of Nationalism Aspects in the Film1911 Revolution (辛亥革命). The background of this study is an interest in literarywork set against the struggle of the revolutionaries to get the independence. Twothings that formulate the research problem are (1) what are the aspects of nationalismin the film Xinhai Geming and (2) what are the factors that influence the nationalism.The purpose of this research is to find, express and describe the formulations of theproblem in a complete and detailed manner. The research method used in this studyis a qualitative descriptive method. The theory used in this study is the theory ofliterary sociology according to Wellek and Warren. The data sources used in thisstudy were the Xinhai Geming film directed by Zhang Li and Jackie Chan whichlasted 125 minutes and was released by the Shanghai Film Group on September23, 2011. The results of this study were aspects of nationalism and factors thatinfluenced nationalism in the film represented by several quotations and scenes thatshow nationalism in the film. Nationalism possessed by the Chinese community asdevotion and fighting spirit to build its people for the achievement of the nation’smission.Keywords: nationalism; sociology of literature; Xinhai Geming film

Bagi sesebuah negara yang mempunyai etnik pelbagai anutan kepercayaan dan perbezaan amalan budaya, dialog antara agama berperanan membetulkan semula kekaburan dalam kehidupan beragama dan berbudaya. Melalui peranan Saudara Baru, dialog antara agama mampu menjadi medan bagi menjelaskan kebenaran tentang agama Islam kepada masyarakat bukan Muslim dan pelaksanaan amalan budaya asal kepada Muslim asal. Objektif kajian ini ialah melihat pengalaman pelaksanaan dialog antara agama di Terengganu dan relevansi dalam kehidupan beragama di negara Brunei. Metode kajian ini menggunakan kajian dokumen yang menyentuh komuniti Cina Muslim di Terengganu dan Brunei. Pengalaman pelaksanaan dialog antara agama di Terengganu dan negara Brunei memperlihatkan dialog antara agama mampu membetulkan salah faham dan selanjutnya mengendurkan ketegangan hubungan antara agama dan budaya antara komuniti Saudara Baru, ahli keluarga bukan Muslim dan masyarakat Muslim asal. Biarpun begitu, adalah dicadangkan agar kajian yang menyentuh dialog antara agama perlu diperkukuhkan sebagai medium membina semula peradaban memandangkan penduduk di kedua-dua lokasi ini terdiri daripada berbilang etnik dan agama sedangkan pada masa yang sama masalah yang menyentuh hubungan antara agama sentiasa timbul. Abstract: For a country with diverse ethics of beliefs and cultural practices, interfaith dialogue plays a role to redefine ambiguity in religious and cultural life. Through the role of the New Muslim (Muslim Convert), interfaith dialogue can become a medium to explain the truth about Islam to the non-Muslims and the implementation of real cultural practices to the others Muslim. The objective of this study is to examine the experience of interfaith dialogue in Terengganu and in Brunei. The method of this study is being conducted in document research that related with the Muslim Chinese community in Terengganu and Brunei. In addition, interviews with people involved in the management of New Muslims also carried out. The experience of interfaith dialogue in Terengganu and Brunei shows that dialogue capable explains misunderstandings and further loosening the tension between religion and culture among New Muslims, non-Muslim family members and Muslim communities. However, it is recommended that studies on interfaith dialogue should be strengthened as a medium for rebuilding civilization as the residents of both locations are multi-ethnic and religious while at the same time the problem of interreligious persists.

Searching for the Malay kingdom which is related to the manuscripts originated mostly from Chinese records which is evidenced that Jambi Malay ever triumphed and connected to Tiongkok in the past. Other data that can support the manuscripts of the ancient of Jambi Malay in classical times, in Jambi Malay land the government system was carried out from generation to generation in a royal family which was respected by the wider community. Almost all the Malay manuscripts were written in Jawi letters (the Malay letters = the Bald Arabic letters), could be predicted that the writing of Malay manuscripts were started around 14th century. Meanwhile the previous Malay manuscripts were written in Jawi letters, and were suspected before Islam came to Indonesia. By finding Tanjung Tanah manuscript proved that Malay people had pre-Islamic manuscript tradition. In that era, the manuscripts were also written on the bark, reed, palm leaf, and horn. Generally, the manuscripts contain the local chronics, tradition, religion, correspondences, king’s documents, languages and arts, tasauf / philosophy, education and even medicines. If we see from the writing, it is clear that the substitution of the writing that from oral tradition to written tradition. Jambi province has many interesting goods, related to the ancient manuscripts which were only a small portions that had been recorded and saved in the museum. While the most part portions still saved by the people. The result of the research showed the manuscript elements I; (1) Kerinci was under controlled by Jambi kingdom at that time, (2) Islam could not be accepted generally and Syari’a law in Kerinci land did not work well. Manuscript element II (1) the emptiness position as a king in Jambi, the coming of Princess Selaras Pinang Masak became a king in Ujung Jabung, the story of Ahmad Salim from Sultan Turki’s descendent whose ship broke up and stranded in Berhala island, and the story of Ahmad Salim’s wedding titled Datuk Paduko Berhalo with Princess Selaras Pinang Masak was the beginning of the growth of Islam in Jambi. Manuscript element III (1) Orang Kayo Hitam was the youngest child of Princess Selaras Pinang Masak with Datuk Paduko Berhalo, he graced much the story of Jambi from the beginning of Islam era that grew in Jambi. When he was adult, he saw the suffering of his people collecting funds to be offered to Mataram kingdom as a tribute. In this case, Orang Kayo Hitam did not agree what his people did, (2) Orang Kayo Hitam wished to be killed, but the plan of King Mataram had been known by Orang Kayo Hitam, so he went alone to Java island to see the situation and would take back the Keris itself from King Mataram’s hand. He disguised himself as he arrived in Java island and after learning its condition, with all of his ingenuities, Orang Kayo Hitam could know the place of where the Keris made. He killed the blacksmith and took that Keris, (3) King Mataram asked for peace, as a sign of the friendship of Orang Kayo Hitam whom marrried with one of his princess that is Ratumas Pemalang. Orang Kayo Hitam brought along that Keris in his hand, that was also announced that Keris named Keris Siginjai. Manuscript element IV; (1) Orang Kayo Hitam in his married with Ratumas Pemalang had four children, they were Penambahan Ratu Kapas, Penambahan Rengas Pandak, Penambahan Bawah Sawo, and Penambahan Kota Baru, (2) in Sahibul Hikayat / Sahibul Saga, they used Panambahan as their title, where the title was usually used by the kingdom of Mataram. The use of the name was because there was a marriage relationship between Orang Kayo Hitam with Ratumas Pemalang, a daughter of King Mataram.

The prevalence of Chronic Obstructive Pulmonary Disease (COPD) continues to increase in the world and predicted in 2030 to rank third in the world. COPD causes people to have difficulty breathing, limit mobility and lifestyle, and can cause more serious complications and lead to a decrease in quality of life. One of the nonpharmacological treatments that can be done is Tai chi a traditional Chinese mind-body exercise. Objective: This literature study aims to describe benefits of Tai chi in improving the quality of life of patients with COPD. Literature review was conducted from various sources such as CINAHL, MEDLINE, science Direct and proquest. Tai chi was a meditative martial art consisting of three basic concepts namely physical exercise, breathing techniques, and full awareness. Tai chi movements that were practiced vary, such as 24 movements which were or 6 movements that have been modified and simplified. Some of the benefits of doing Tai chi include increased muscle strength, reduced tightness, improved pulmonary function, increased 6-minute walk distance (6MWD) and increased St. George’s Respiratory Questionnaire (SGRQ) scores. Tai chi can be used as a complementary therapy in COPD patients according to their preferences and values. In addition this exercise can be recommended in patients with other chronic diseases. Keywords: Tai chi; COPD; complementary therapy ABSTRAK Prevalensi Penyakit Paru Obstruksi Kronis (PPOK) terus meningkat di dunia dan diprediksikan pada tahun 2030 akan menempati urutan ketiga di dunia. PPOK menyebabkan penderita sulit bernafas, membatasi mobilitas dan gaya hidup, serta dapat menyebabkan komplikasi yang lebih serius dan mengarah kepada penurunan kualitas hidup. Salah satu penatalaksanaan non farmakologis yang dapat dilakukan ialah Tai chi, latihan mind-body tradisional Tiongkok. Studi literatur ini bertujuan untuk menggambarkan manfaat Tai chi pada peningkatan kualitas hidup pada pasien PPOK. Penulusuran literature dilakukan dari berbagai sumber seperti CINAHL, MEDLINE, Science Direct dan proquest. Tai chi merupakan seni bela diri yang bersifat meditasi yang terdiri dari tiga konsep dasar yaitu latihan fisik, teknik pernapasan, dan kesadaran penuh. Gerakan Tai chi yang dipraktikkan bervariasi, seperti 24 gerakan Yang atau 6 gerakan yang telah dimodifikasi dan disederhanakan. Beberapa manfaat melakukan Tai chi seperti peningkatan kekuatan otot, mengurangi sesak, meningkatkan fungsi paru, meningkatkan 6-minute walk distance (6MWD) dan peningkatan skor St. George’s Respiratory Questionnaire (SGRQ). Tai chi dapat dijadikan terapi pelengkap pada pasien PPOK sesuai dengan preference dan nilai yang dimiliki individu. Latihan ini dapat direkomendasikan pada pasien penyakit kronis lainnya. Kata kunci: Tai chi; PPOK; terapi komplementer

This study discusses consumer loyalty in the use of funeral home services. The theory used in this research is the theory of consumer loyalty, word of mouth theory, promotion theory, and service theory. This research uses a case study method with a qualitative descriptive research approach. The data in this study were obtained from 1 staff member and 5 (five) users of funeral home services. Funeral home services are usually used by Chinese Buddhists, Confucians, Christians and Catholics. Funeral homes don't really do marketing promotions, such as price discounts, advertisements, social media activations, and so on. Initially people know and can use the funeral home services through word of mouth. In addition, the area where they live is also close to the location of the funeral home. After using a funeral home service, they are satisfied with the service provided, so they will use the same funeral home service if needed. Because of the use of more than 1 (one) time, consumers can be said to be loyal or loyal. Consumer loyalty can be seen from their willingness to give recommendations (word of mouth) of funeral homes that they use to others. The conclusion of this study, one form of consumer loyalty is in the form of word of mouth. The location and services provided are some of the considerations underlying the funeral home consumer loyalty in this study. Penelitian ini membahas mengenai loyalitas konsumen dalam penggunaan jasa rumah duka. Teori yang digunakan dalam penelitian ini adalah teori loyalitas konsumen, teori word of mouth, teori promosi, dan teori service atau pelayanan. Penelitian ini menggunakan metode studi kasus dengan pendekatan penelitian deskriptif kualitatif. Data dalam penelitian ini diperoleh dari 1 satu orang staf dan 5 (lima) orang pengguna jasa rumah duka. Jasa rumah duka biasanya digunakan oleh masyarakat Tionghoa beragama Buddha, Konghucu, Kristen, dan Katolik. Rumah duka tidak terlalu melakukan promosi pemasaran, seperti potongan harga, memasang iklan, pengaktifan sosial media, dan lainnya. Awalnya orang mengetahui dan dapat menggunakan jasa rumah duka melalui word of mouth. Selain itu, daerah tempat tinggal mereka juga dekat dengan lokasi rumah duka. Setelah menggunakan jasa rumah duka, mereka merasa puas akan service atau pelayanan yang diberikan sehingga mereka akan menggunakan jasa rumah duka yang sama apabila membutuhkan. Karena penggunaan lebih dari 1 (satu) kali, konsumen dapat dikatakan setia atau loyal. Loyalitas konsumen dapat dilihat dari kesediaan mereka akan memberikan rekomendasi (word of mouth) rumah duka yang mereka gunakan kepada orang lain. Kesimpulan dari penelitian ini, salah satu bentuk loyalitas konsumen adalah dalam bentuk word of mouth. Lokasi dan pelayanan yang diberikan merupakan beberapa pertimbangan yang melatarbelakangi loyalitas konsumen rumah duka pada penelitian ini.

Kerajaan-kerajaan masa Jawa Kuno dikenal sebagai negara agraris. Meskipun demikian tidak menjadikan kerajaan-kerajaan tersebut hanya bergerak di bidang pertanian saja, tetapi juga di bidang kemaritiman. Informasi yang menjelaskan kehidupan dan aktivitas kemaritiman pada masa Jawa Kuno didapatkan dari data arkeologis dan tekstual berupa prasasti, berita asing, dan naskah. Data tekstual yang dipakai sebagai sumber, umumnya dibagi ke dalam sumber primer dan sekunder. Sumber primer dianggap sebagai data yang lebih akurat dibandingkan dengan sumber sekunder, karena merupakan dokumen penting dan ditulis pada masanya. Data tekstual yang dianggap sebagai sumber primer adalah prasasti dan berita asing (tambo Dinasti Cina dan berita dari orang Eropa terutama Portugis), sedangkan yang dianggap sumber sekunder adalah naskah terutama karya sastra. Tujuan dari penulisan ini adalah mengungkapkan berbagai hal terkait aktivitas kemaritiman pada masa Jawa Kuno, terutama yang digambarkan dalam karya-karya sastra. Ternyata dalam karya sastra dari masa Kaḍiri-Majapahit banyak menuliskan tentang hal-hal yang berhubungan dengan kemaritiman, baik jenis perahu, perahu karam, bajak laut, maupun aktivitas masyarakat pesisir. Metode yang dipakai dalam penelitian ini adalah deskriptif analisis dengan pendekatan kualitatif. Hasil dari kajian ini memperlihatkan bahwa karya-karya sastra meskipun dianggap sebagai data sekunder, namun dari tulisan karya sastra terdapat kebenaran data yang tidak didapatkan dalam data primer. The kingdoms of the Old Javanese period were known as agrarian. However, this does not make these kingdoms only engaged in agriculture but also the maritime sector. Much information that contains maritime culture and activities during the Old Javanese period was acquired from various archaeological and textual data such as ancient inscriptions, foreign records, and texts. Textual data used as sources segmented into primary and secondary sources. Primary sources are considered more accurate than secondary sources because the primary sources record many events written at that time. Textual data that are considered primary sources are ancient inscriptions and foreign evidence such as the Chinese Dynasty tambo and European records, mostly Portuguese. Meanwhile, secondary sources such as ancient manuscripts, mainly ancient literary texts. This study aims to reveal various affairs related to maritime activities in the Old Javanese period, especially those expressed and portrayed in ancient literature. By the initial study, ancient literature from the Kaḍiri-Majapahit period contains many things related to maritime culture, both types of watercraft, shipwrecks, pirates, and the activities of the people who lived in the seacoast environment. The method used in this study is descriptive analysis with a qualitative approach. This study shows not much description of the maritime culture in Old Javanese inscriptions as the primary sources. However, it figures prominently in literary texts that contained many interesting facts. Historical information about maritime affairs in the Old Javanese period can be interpreted in more detail with supplementary information from literary texts as secondary sources.

Abstrak Makanan merupakan salah satu cara untuk meningkatkan Pariwisata di suatu daerah. Banyak wisatawan yang datang ke suatu daerah karena ingin mencoba makanan khas dari daerah tersebut. Indonesia kaya akan makanan khas dari tiap daerah, salah satunya adalah Tauco. Tauco merupakan ikonik dari Kota Cianjur. Tauco adalah makanan berfermentasi yang berfungsi sebagai bumbu dalam masakan. Dengan seiring jaman, bangsa Cina yang tinggal dan menetap mulai memperkenalkan Tauco kepada masyarakat setempat. Tetapi karena rasa asli Tauco kurang digemari oleh masyarakat setempat, maka rasa Tauco mulai mengalami perubahan untuk menyesuaikan dengan rasa yang dikenal oleh masyarakat setempat. Perlu untuk mengetahui jejak sejarah dari tiap makanan tradisional agar kita dapat menjaga dan melestarikan serta memperkenalkan ke dunia luar. Tujuan dari penelitian ini adalah untuk mengetahui sejarah dari Tauco, cara pembuatan tauco dan bagaimana eksistesinya saat ini. Metode penelitian yang digunakan adalah kualitatif dan melakukan pengumpulan data dengan cara wawancara, kuisioner dan studi literatur. Nara sumber adalah pemilik pabrik tauco yang merupakan keturunan keempat dari generasinya dan pemilik rumah makan yang sudah berkecimpung di dunia restoran selama 68 tahun. Sedangkan untuk responden kuisioner didapatkan 100 orang yang berasal dari berbagai kota. Hasil dari penelitian ini didapatkan bahwa Tauco dibawa pertama kali ke kota Cianjur oleh bangsa Tiongkok (China) pada masa penjajahan Belanda yang kemudian berasimilasi dengan rasa lokal sehingga dapat diterima dan disenangi oleh masyarakat. Cara pembuatan masih menggunakan cara tradisional, terutama proses pengeringan yang masih menggunakan sinar matahari, menggunakan kendi tanah liat yang sudah berumur ratusan tahun dan cara pemasakan yang manggunakan kayu bakar. Sedangkan eksistensi tauco sampai saat ini masih banyak berada di generasi tua. Karenanya disarankan untuk lebih memperkenalkan masakan tradisional seperti tauco kepada generasi muda, bisa melalui seminar atau pengetahuan tambahan yang diberikan di sekolah. Agar generasi muda dapat mengenal, menyukai dan ikut menjaga masakan khas daerahnya. Keyword : Tauco, Makanan Khas, Asimilasi Abstract Food is one way to increase tourism. Because sometimes tourists come to specific area because they want to try special foods from that area. Indonesia is rich in specialties from each region, one of which is Tauco. Tauco is an iconic of Cianjur. Tauco is a fermented food that serves as a spice in cooking. Derived from soybeans through a long process because it still uses the traditional method so that it becomes a cooking spice that can be used to cook various kinds of food ingredients such as fish, vegetables, chicken, and many more. The purpose of this research is to know the history of Tauco, how to make tauco and how it exists today. The research method used is qualitative and performs data collection by interviews, questionnaires and literature studies. The resource person is a tauco factory owner who is the fourth descendant of his generation and a restaurant owner who has been in the restaurant world for 68 years. Meanwhile, for the questionnaire respondents, it was found that 100 people came from various cities. The results of this study found that Tauco was first brought to the city of Cianjur by the Chinese during the Dutch colonial period which then assimilated it with a local taste so that it could be accepted and liked by the community. The manufacturing method still uses traditional methods, especially the drying process which still uses sunlight, using a clay jug that is hundreds of years old and the cooking method using firewood. Meanwhile, the existence of tauco is still in the older generation. Therefore, it is advisable to introduce more traditional dishes such as tauco to the younger generation, through seminars or additional knowledge given at school. So that the younger generation can get to know, like and take part in preserving their regional specialties. Keyword: Tauco, Specialty Food, Assimilation

According to data compiled by Johns Hopkins University, the COVID-19 virus has spread to all countries and regions of the world, infecting and killing people globally since it first emerged in the Chinese city of Wuhan late last year. The impact of COVID-19 has caused several tourism destinations in Jakarta to be closed. One of the public facilities affected is an oceanarium recreation area which functions as a centre for public entertainment, education and scientific research. The purpose of this study was to obtain design indicators for a pandemic-responsive oceanarium to reduce the risk of spreading and transmitting the COVID-19 virus. This research was conducted using literature studies, interviews, questionnaires and direct observation of similar existing buildings, namely Seaworld Ancol, Jakarta Aquarium and Dunia Fresh Air. The reference theories used that are relevant to the theme of this research include the theory of the spread and transmission of the COVID-19 virus through the air and the HVAC system, the theory of the oceanarium, and other supporting theories. Based on the results of the analysis and discussion, it is concluded that several design indicators can be used as the basis for the concept of a design strategy, namely: 1) The importance of natural air ventilation; 2) HVAC system used; 3) Limiting the duration of visits in a closed room; 3) Design of a separate building mass; 4) Minimizing direct contact between visitors and managers and visitors with visitors; 5) Maintain distance between visitors, visitors and operators. Keywords: HVAC; Design Indicators; Oceanarium; Pandemic Response; Jakarta. AbstrakVirus COVID-19 telah menyebar ke seluruh negara dan wilayah dunia, menginfeksi dan membunuh orang secara global sejak muncul pertama kali di kota Wuhan, China, akhir tahun 2019, menurut data yang dikumpulkan oleh Universitas Johns Hopkins. Dampak COVID-19 menyebabkan sejumlah Destinasi Pariwisata di Jakarta ditutup. Salah satu fasilitas umum yang terdampak adalah tempat tempat rekreasi oceanarium yang berfungsi sebagai pusat hiburan umum, pendidikan dan penelitian ilmiah. Tujuan penelitian ini adalah untuk mendapatkan indikator-indikator desain oceanarium tanggap pandemi sehingga dapat mengurangi resiko penyebaran dan penularan virus COVID-19. Penelitian ini dilakukan dengan metode kombinasi studi pustaka, wawancara, kuesioner dan observasi langsung terhadap bangunan sejenis yang sudah ada yaitu, Seaworld Ancol, Jakarta Aquarium dan Dunia Air Tawar. Beberapa teori acuan yang digunakan yang relevan dengan tema penelitian ini diantaranya adalah, teori penyebaran dan penularan virus COVID-19 melalui udara dan sistem HVAC, teori tentang oceanarium dan teori pendukung terkait lainya. Berdasarkan hasil analisis dan pembahasan diperoleh kesimpulan beberapa indikator perancangan yang dapat digunakan sebagai landasan konsep strategi desain yaitu: 1) Pentingnya ventilasi udara alami; 2) Sistem HVAC yang digunakan; 3) Membatasi durasi kunjungan di dalam ruangan tertutup; 3) Desain masa bangunan yang dipisah-pisah; 4) Meminimalisir kontak langsung antara pengunjung dengan pengelola dan pengunjung dengan pengunjung; 5) Menjaga jarak antara sesama pengunjung, pengunjung dengan operator.

ABSTRAKPenelitian ini bermaksud untuk mengetahui pengaruh variabel perceived ease of use terhadap behavioral intention dengan trust sebagai variabel intervening pada penggunaan aplikasi m-banking bank umum syariah. Penelitian ini menggunakan pendekatan kuantitatif dengan metode path analysis dan melibatkan 50 responden yang merupakan nasabah salah satu bank umum syariah sekaligus pengguna aplikasi m-banking bank yang bersangkutan dengan metode purposive sampling secara online, serta menggunakan metode analisis jalur dengan program AMOS untuk mengolah data. Hasil penelitian menunjukkan bahwa perceived ease of use dan trust berpengaruh signifikan terhadap behavioral intention, demikian juga perceived ease of use terhadap trust. Penelitian ini juga berimplikasi pada ilmu pemasaran Islam, yaitu mengenai niat perilaku konsumen yang akan berefek pada penggunaan aplikasi m-banking bank umum syariah saat ini dan di masa mendatang, seperti perekomendasian aplikasi tersebut ke orang lain. Maka dari itu, bank umum syariah diharapkan dapat meningkatkan kualitas fitur yang terdapat di aplikasi m-banking, mempromosikan secara gencar kemudahan dan manfaat yang akan didapat dari penggunaan aplikasi m-banking agar nasabah tertarik untuk menggunakannya, serta menyederhanakan baik tampilan dan cara penggunaan, sehingga aplikasi tersebut bisa digunakan dengan mudah oleh berbagai kalangan.Kata Kunci: Perceived ease of use, trust, behavioral intention, aplikasi m-banking. ABSTRACTThe intention of this study is to discover perceived ease of use’s impact on behavioral intention with trust as the intervening variable in the usage of Islamic commercial banks’ m-banking applications. This research uses a quantitative approach with path analysis method and involves 50 participants who are customers of one of Islamic commercial banks as well as users of m-banking application of the bank concerned with online purposive sampling method. 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ABSTRAK Strategi penghimpunan zakat infaq dan sedekah masa kini harus selaras dengan perkembangan teknologi dan perilaku masyarakat 5.0 (society 5.0), dimana Society 5.0 menciptakan masyarakat yang berbasis teknologi sehingga pembayaran zakat, infaq, dan sedekah non tunai harus memanfaatkan teknologi finansial seperti, mobile banking, ATM, QRIS, dompet digital maupun e-commerce. Tujuan penelitian ini yaitu guna mengetahui besarnya penerimaan dan penggunaan layanan teknologi finansial dalam membayar Zakat, Infaq, dan Sedekah (ZIS) menggunakan ekstensi Technology of Acceptance Model (TAM) dengan motivasi spiritual. Adapun metode penelitian yang digunakan adalah Structural Equation Modeling Partial Least Square (SEM-PLS) dengan sebanyak 129 responden yang berasal dari Kota Bekasi, Bandung, Bogor, Cimahi, Sukabumi, Garut, Majalengka, Tasikmalaya, dan Pangandaran. Penelitian ini menemukan bahwa muzakki dalam menerima dan menggunakan layanan teknologi keuangan untuk membayar ZIS secara non tunai dipengaruhi oleh persepsi kemudahan, persepsi kegunaan, sikap, dan intensi. Implikasi dari penelitian ini adalah agar lembaga zakat dapat mengetahui penerimaan dan penggunaan teknologi muzakki dalam menunaikan zakat non tunai sehingga dapat berinovasi dalam menyediakan layanan bagi muzakki maupun masyarakat yang akan membayar zakat non tunai. Kata Kunci: Zakat Non Tunai, Kesejahteraan Umum, Perilaku Mikroekonomi, Ekonomi Keuangan. ABSTRACT The strategy of collecting zakat infaq and alms today must be in line with technological developments and community behavior 5.0 (society 5.0), where Society 5.0 creates a technology-based society. ATM, QRIS, digital wallet, and e-commerce. The purpose of this study is to determine the amount of acceptance and use of financial technology services in paying Zakat, Infaq, and Alms (ZIS) using the Technology of Acceptance Model (TAM) extension with spiritual motivation. The research method used is Structural Equation Modeling Partial Least Square (SEM-PLS) with 129 respondents taken from Bekasi, Bandung, Bogor, Cimahi, Sukabumi, Garut, Majalengka, Tasikmalaya, and Pangandaran. This study found that muzakki in accepting and using financial technology services to pay ZIS non-cash were influenced by perceived ease of use, perceived usefulness, attitudes, and intentions. However, the perceived usefulness does not affect the attitude of muzakki in paying non-cash ZIS, and indirectly the perceived usefulness does not affect the actual use of muzakki to pay ZIS. 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The reform of state socialism came relatively late to Qinghai Province in the Northwest of the People’s Republic of China. One of Qinghai’s most dynamic groups in the social leadership of reform has been the Salar. The Salar were one of the officially recognized nationalities identified in the People’s Republic of China during the 1950s. A relatively small group of some 100,000 currently live along the upper reaches of the Yellow River, on the borders of Qinghai and Gansu Provinces. The Salar are characterised by their commitment to both Islam and China, and by their belief that they live in permanent exile, though there is considerable uncertainty about their origins. The evidence of recent research in Qinghai suggests the perspective of being Chinese citizens, yet a people in exile, significantly shapes recent Salar social and economic activism.

Keberadaan Kelenteng Ban Eng Bio yang terletak di tengah-tengah pemukiman penduduk Tionghoa dan non Tionghoa yang berbeda agama banyak membawa pengaruh. Salah satunya adalah dalam pelaksanaan ritual yang dilakukan di Kelenteng. Pelaksanaan ritual di Kelenteng tidak hanya melibatkan masyarakat Tionghoa yang berada di sekitar Kelenteng, tetapi juga masyarakat non Tionghoa yang berada di sekitarnya. Tujuan penelitian ini adalah mengkaji bagaimana pelaksanaan ritual yang dilakukan di Kelenteng Ban Eng Bio dalam membentuk solidaritas sosial, serta bagaimana partisipasi masyarakat Tionghoa dan non Tionghoa sekitar Kelenteng dalam ritual di Kelenteng Ban Eng Bio terhadap upaya pengembangan integrasi sosial. Metode penelitian menggunakan pendekatan kualitatif. Pengumpulan data dilakukan dengan observasi, wawancara dan dokumentasi. Hasil penelitian menunjukkan bahwa pelaksanaan ritual yang dilakukan di Kelenteng melibatkan masyarakat Tionghoa dan non Tionghoa baik sebagai pendukung, pengaman maupun penonton, sehingga terjadi suatu solidaritas sosial diantara mereka. Partisipasi masyarakat non Tionghoa dan Tionghoa dapat meningkatkan integrasi sosial masyarakat khususnya di Desa Adiwerna. Keterlibatan masyarakat sekitar kelenteng khususnya masyarakat non Tionghoa dalam ritual masyarakat Tionghoa diupayakan tidak mengarah pada terjadinya percampuran agama yang dianggap bisa menumbuhkan masalah baru dalam hubungan antar umat beragama.The location of Ban Eng Bio temple in the middle of the Chinese and non-Chinese residences , with different religious backgrounds, brings many influences. One of them is the influence on the rituals performed in the temple. The implementation of the ritual in the temple does not only involve the Chinese community around the temple, but also non-Chinese communities in the surrounding areas. The objective of this reasearch is to study how rituals performed at the Ban Eng Bio temple and the participation of non-Chinese and Chinese communities around the temple forms solidarity and social integration. The methods of research is a qualitative approach and data was collected through observation, interview and documentation. The research reveals that the rituals done in the temple involve non-Chinese and Chinese communities either as supporters, workers, or viewers, resulting in the strengthening of social solidarity among them. The participation of non-Chinese and Chinese society also improves the social integration of people, especially in the Village of Adiwerna. The involvement of communities around the temples, especially non-Chinese people in Chinese society ritual does not lead into the mixing of religion because it can grow a new problem in inter-religious relations.

Tujuan penelitian ini adalah menggambarkan peran Paguyuban Tionghoa Purbalingga (PTP) dalam menjaga kebudayaan Tionghoa, khususnya tradisi Cap Go Meh. Sebelum Paguyuban Tionghoa Purbalingga terbentuk, perayaan Cap Go Meh hanya dirayakan dalam lingkup keluarga dan di dalam rumah saja, akan tetapi setelah adanya Paguyuban Tionghoa Purbalingga tradisi ini dirayakan secara terbuka sehingga tidak hanya golongan Tionghoa yang merasakan akan tetapi juga masyarakat Purbalingga. Penelitian ini menggunakan pendekatan kualitatif dengan lokasi penelitian di kabupaten Purbalingga. Menggunakan bentuk analisis interaktif, penelitian ini menghasilkan fakta-fakta sebagai berikut. Bentuk-bentuk pelestarian tradisi Cap Go Meh meliputi perlindungan, pengembangan, dan pemanfaatan tradisi Cap Go Meh. Makna tradisi Cap Go Meh bagi masyarakat Tionghoa Purbalingga adalah wujud syukur, dan sarana berkumpul. Tradisi ini mengandung nilai 8 Jalan Kebenaran bagi golongan Tionghoa sesuai ajaran Tridharma Tionghoa yaitu kesetiaan (loyality), integritas (integrity), kesopanan (propriety), kebenaran moral (righteousness), kehormatan (honour), bakti (filial piety), kebajikan (kindness), kasih sayang (love).The objective of this study is to describe the role of Chinese Society of Purbalingga (PTP) in conserving Chinese culture, especially the tradition of Cap Go Meh. Before the establishment of the Chinese Society of Purbalingga, Cap Go Meh was celebrated only in the sphere of family and home, but after the Chinese Society of Purbalingga was established, the tradition was celebrated openly so that not only the Chinese but also people of Purbalingga can feel its presence. The study method used is qualitative approach and the research sites is in the district Purbalingga. Using the form of interactive analysis, this research found the following facts. Preservation of Cap Go Meh tradition include these practices: protection, development, and utilization of Cap Go Meh tradition. The meaning of Cap Go Meh tradition for the Chinese community in Purbalingga is an act of gratitude, and means of assembly. Besides, this tradition contains the value of 8 way sof truth according to the teachings of the Chinese Tridharma, loyality, integrity, propriety, righteousness, honor, filial piety, kindness, and love.

Abstract. Bandung is one of the diverse cities, we can see the diversity of the city of Bandung with its cultured and religious society, of course, the people of Bandung have the potential value of spreading religion in carrying out da'wah, this can be seen by the religiosity of the people of Bandung in their daily lives – a day where religiosity is an appreciation of religion or belief which is expressed by performing daily worship, praying and reading scriptures. With religiosity in the city of Bandung, of course, it will affect the lives of the people themselves, in other words this phenomenon of religiosity itself affects the lives of local people which is where today the city of Bandung is experiencing the phenomenon of religious conversion or conversion from one religion to another, on the other hand, Bandung is a city with a very high number of converts to Islam, where many residents of Bandung have converted to Islam and of course this is the case. this is dial The high number of converts to Islam in the city of Bandung is certainly an interesting thing that needs to be observed, behind the height of converts in the city of Bandung who have Chinese ancestry, it cannot be separated from the role and place of spreading da'wah carried out by the descendants of the Chinese community. which is where the Chinese community in the city of Bandung spreads Islam through da'wah from a mosque where the mosque itself is a place of worship for a Muslim. Abstrak. Bandung Merupakan salah satu Kota yang beraneka ragam, keberagaman kota Kandung bisa kita lihat dengan masyrakatnya yang berbudaya dan beragama, tentunya masyarakat kota bandung memiliki nilai potensi penyebaran agama dalam melakukan dakwah, hal ini bis akita lihat tingginya religuitas yang dilakukan masyrakat kota bandung dalam kehidupan sehari – hari yang dimana religuitas merupakan penghayatan kegamaan atau dalam kepercayaan yang di ekspresikan dengan melakukan ibadah sehari – hari, berdoa dan membaca kitab suci.Dengan tingginya religuitas di kota bandung tentunya akan mempengaruhi kehidupan masyarakat nya itu sendiri, dengan kata lain fenomena religuitas ini sendiri mempengaruhi kehidupan masyarakat setempat yang dimana hari ini kota bandung mengalami fenome konversi agama atau perpindahan agama dari satu agama ke agama yang lainnya, disisi lain bandung merupakan salah satu kota yang mualafnya sangat tinggi yang dimana banyak sekali warga kota bandung yang berpindah agama lain ke agama islam dan tentunya hal ini dialami langsung oleh masyarakat tionghoa di kota bandung itu sendiri.Tingginya mualaf di kota bandung tentunya menjadi hal yang menarik yang perlu diamati, dibalik tingginya mualaf dikota bandung yang memiliki keturununan tionghoa tidak terlepas dari peran dan tempat penyebaran dakwah yang dilakukan oleh keturunan masyrakat tionghoa itu sendiri yang dimana masyrakat tionghoa kota bandung melakukan penyebaran agama islam melaui dakwah dari suatu masjid yang dimana masjid itu sendiri merupakan tempat beribadah bagi seorang muslim.

Judul penelitian ini adalah‘Masjid Lama Gang Bengkok Sebagai Simbol Multietnis di Kota Medan’. Tujuan penelitian ini adalah untuk meganalisis bentuk ornamen dan simbolis pada bangunan Masjid Lama Gang Bengkok, serta menjelaskan sejarah Masjid Lama Gang Bengkok yang dijadikan sebagai simbol multietnis di Kota Medan. Metode yang digunakan adalah metode penelitian kualitatif dan diuraikan secara deskripstif. Teori yang digunakan dalam penelitian ini adalah teori semiotik dari Charles Sanders Peirce. Data diperoleh melalui teknik observasi dan wawancara dengan beberapa informan dan orang sekitar. Hasil penelitian menunjukkan bahwa bangunan ini menjadi salah satu simbol multietnis atas kerukunan antar umat beragama dan berbudaya dari zaman dahulu hingga saat ini, dan dapat dilihat dari bentuk dan simbolis pada bangunan Masjid Lama Gang Bengkok, Seperti bentuk dan simbol kebudayaan Melayu, China, dan Persia. The title of this research is ‘Lama Gang Bengkok Mosque As A Multiethnic Symbol In The City Of Medan’. The purpose of this study was to analyze the ornamental and symbolic forms of the Lama Gang Bengkok Mosque building, and explain the history of the Lama Gang Bengkok Mosque which was used as a multiethnic symbol in Medan City. The method used is a qualitative research method and described descriptively. The theory used in this study is the semiotic theory of Charles Sanders Peirce. Data was obtained through observation and interview techniques with several informants and people around. The results showed that this building became one of the multiethnic symbols of harmony between religious and cultured people from ancient times to the present, and can be seen from the form and symbolism of the Lama Gang Bengkok Mosque building, such as the forms and symbols of Malay, Chinese and Persian culture.

ABSTRAKKesenian Gambang merupakan salah satu bentuk kesenian yang bukan lahir dari tradisi masyarakat Minangkabau. Kesenian Gambang hadir karena terjadinya perpaduan dengan berbagai kebudayaan dari luar tradisi Minangkabau yaitu pengaruh kebudayaan Tiongkok. Kesenian Gambang pada awalnya adalah kesenian penghibur oleh sebagian masyarakat keturunan Cina atau disebut etnis Tionghoa yang ada di Kota Padang. Dalam tulisan ini dibahas tentang budaya apa saja yang mempengaruhi kesenian Gambang tersebut serta simbol dan bentuk komunikasi seperti apa yang teramati dalam kesenian tersebut. Pertunjukan kesenian Gambang juga dijadikan sebagai media interaksi sosial bagi masyarakat Kampung Pondok. Interaksi sosial dalam bentuk kerjasama, persaingan, pertikaian, dan akomodasi. Kajian kesenian Gambang Sebagai media interaksi simbolis dan non simbolis juga terdapat didalam pertunjukannya. Kesenian Gambang juga dijadikan sebagai media komunikasi intrapersonal bagi masyarakat Kampung Pondok untuk proses berfikir melahirkan ide-ide dalam berkreativitas, lain halnya dengan komunikasi interpersonal yang merupakan komunikasi antara individu dengan individu, dan komunikasi antar kelompok, serta sebagai media komunikasi antarbudaya. Selanjutnya untuk menyatakan bagaimana bentuk dan analisis musik dari kesenian Gambang di Kampung Pondok penulis menggunakan berbagai metode dalam mengungkap, menganalisa data sesuai dengan prosedur dan dengan teknik pengolahan. Metode kualitatif dan kuantitatif yang dipakai dalam penelitian ini serta transriptif analisis musik yang dibantu dengan wawancara dari berbagai pihak yang berkompeten dalam kelompok kesenian Gambang diharapkan mampu menjelaskan bagaimana bentuk dan fungsi pertunjukan Gambang sebagai media interaksi secara detail. dengan memakai disiplin kajian etnomusikologi sebagai teori utama, juga memakai pendekatan antropologi dan sosiologi sebagai teori pendukung. Adapun teori yang dipakai adalah teori fungsi, difusi, akulturasi dan analisis musik. Setelah melakukan penelitian maka dapat dijelaskan hasil temuan dari tesis ini. Pertama terjadinya interaksi dalam pertunjukan kesenian Gambang itu sendiri, mulai dari bentuk dan fungsi sebagai komunikasi dalam pertunjukan kesenian Gambang, sampai kepada analisis style dari musiknya. Kata kunci : Pertunjukan, Kesenian Gambang, Interaksi, Komunikasi.ABSTRACT Gambang art is one art form that is not born of a tradition of Minangkabau society. Gambang arts present for the blend with a variety of cultures outside the Minangkabau tradition, namely China. Art is art Gambang at first entertainer by most people of Chinese descent or called ethnic Chinese in the city of Padang. In accordance with the thesis title Gambang Performance Art As A Media Interaction In Chinese Ethnic Village Cottage In Tokyo City Chinatown, in this thesis discussed about the culture that influence the arts and the Gambang symbols and forms of communication such as what was observed in the arts. Performing Arts Gambang also be used as a medium of social interaction for the community of Kampung Pondok. Social interaction in the form of cooperation, competition, conflict, and accommodation. As a media arts studies Gambang symbolic and non-symbolic interaction is also contained in the show. Art Gambang also be used as a medium of interpersonal communication for the public to lodge village thought processes spawned ideas in creativity, another case with interpersonal communication is communication between the individual and the individual, and group communication, as well as intercultural communication medium. Furthermore, to state how the shape and analysis of art Gambang music in Kampung Pondok author uses a variety of methods in uncovering, analyzing the data in accordance with the procedures and processing techniques. Qualitative and quantitative methods of analysis used and transriptif music assisted with interviews from various parties who are competent in the Gambang Art is expected to explain how the form and function as a medium of interaction Gambang performances in detail. using the discipline of ethnomusicology as the study of the major theories, the approach also uses anthropology and sociology as the supporting theory. The theory used is the theory of functions, diffusion, acculturation and musical analysis. After doing research, it can be explained the findings of this thesis. The first occurrence of interactions in art performances Gambang itself, ranging from shape and function as communication in art performances Gambang to the analysis of the style of music. Key words: Performance, Art Gambang, Interaction, Communication.

Penelitian ini berjudul Analisis Aspek Nasionalisme pada Film 1911 Revolution (辛亥革命). Latar belakang penelitian ini beranjak dari ketertarikan terhadap karya sastra yang berlatar tentang perjuangan kaum revolusioner untuk mencapai kemerdekaan. Yang menjadi rumusan masalah penelitian ini yaitu apa saja aspek nasionalisme pada film Xinhai Geming. Tujuan penelitian ini adalah mencari, mengungkapkan dan mendeskripsikan rumusan masalah tersebut secara utuh dan terperinci. Metode penelitian yang digunakan dalam penelitian ini adalah metode deskriptif kualitatif. Teori yang digunakan dalam penelitian ini adalah teori sosiologi sastra menurut Wellek dan Warren. Sumber data yang digunakan dalam penelitian ini adalah film Xinhai Geming yang disutradarai oleh Zhang Li dan Jackie Chan yang berdurasi 125 menit dan dirilis oleh Shanghai Film Group pada tanggal 23 September 2011. Hasil dari penelitian ini adalah aspek nasionalisme dan faktor yang mempengaruhi nasionalisme dalam film diwakili oleh beberapa potongan kutipan dan adegan. Nasionalisme yang dimiliki oleh masyarakat Tionghoa adalah pengabdian dan semangat juang untuk membangun rakyatnya demi tercapainya misi bangsa. This research is entitled Nationalism in Film 1911 Revolution (辛亥革命). The background of this study are an literary work set against the struggle of the revolutionaries to achieve independence. Two things that formulate the research problem are (1) what are the aspects of nationalism in the film Xinhai Geming. The purpose of this research is to find, express and describe the formulations of the problem in a complete and detailed manner. The research method used in this study is a qualitative descriptive method. The theory used in this study is the theory of literary sociology according to Wellek and Warren. The data sources used in this study were the Xinhai Geming film directed by Zhang Li and Jackie Chan which lasted 125 minutes and was released by the Shanghai Film Group on September 23, 2011. The results of this study were aspects of nationalism and factors that influenced nationalism in the film. represented by several quotations and scenes that show nationalism in the film. Nationalism possessed by the Chinese community as devotion and fighting spirit to build its people for the achievement of the nation’s mission.

We'd eat at Cahill's, Cahill's Family Restaurants I believe they were called, and quite plushy looking ... . At Cahill's we'd eat Viennese Schnitzel, with potato salad and some nice red cabbage salad, sort of pickled ... . Even more exotic was Chicken Maryland, served with a banana and a slice of pineapple in batter. It cost 7s 6d. -- Marion Halligan (11) We migrated in the sixties. Born in Cape Town, I was raised in the heart of Jewish Bondi. The flavours of my youth? Probably equal parts peri-peri, horseradish and chicken booster, not bouquet garni. My introduction to what was 'Australian' food was had in restaurants. And yes, I remember Cahill's, though I can't tell you when exactly, or how much things cost. Mid-sixties. I knew, even then, that there were better restaurants, like the places Dad used to take us with checked tablecloths and bottles with candles dripping wax and fish nets everywhere. His favourites were Mother's Cellar and The Gap at Watson's Bay. I think it's still there. This was before they built Australia Square and Dad became obsessed with the Summit, and of course the Blue Angel, where we never doubted that the lobsters were live. Favourite dishes? I would only eat 'chicken in a basket' or spaghetti bolognaise; well, I was very young, and prone to tears. I can remember my father, losing patience and insisting, "you have a basket for the bread, just put the bloody chicken in it". I can't even remember what it was, probably the same Chicken Maryland Halligan mentions, or a cousin. Fried chicken with a battered pineapple ring and chips of course, sometimes magically grated to form a lattice. I know I enjoyed going out to eat but all meals held the prospect of tension. Visser says the tension arises from the prospect of ending up as a main course. In my case, a mere hors d'œuvre for my sarcastic oldest brother. I was the youngest and unsure how to get the best, the most, as much, or even what I wanted. I wouldn't order until I had read the whole menu, which took long enough even when it wasn't in French or Italian. The menu rarely helped me, rather it served to frustrate my entire family because they knew I was going to order spaghetti or chicken anyway, but that made no difference, the menu had to be read before ordering, and no amount of harassment could convince me otherwise. I love the thought of that child, and her passionate sense of propriety. On special occasions Dad would order Spumante and we would all have a glass, and I felt terribly sophisticated; fortunately the experience doesn't seem to have permanently damaged my palate. Spumante reminded Dad of Italy, the war, you know. Granny used to refer to this as "Henry's trip to Europe". My Dad loved the war, and I'm sure it's not all rosy nostalgia because it was the only time he got away from his family. He drove a truck and didn't have to kill anybody and all we ever heard about was the mud, the black market and the girls. So a glass of cheap, sweet fizzy brought it all back, every time, and who am I to scoff, when the merest whiff of retsina and I'm floating in the bath-flat Aegean under a hot blue sky with anybody called Jani? Cahill's, meanwhile, was in the city, in the days when you 'went to town'. Going to town was always a treat but it depended largely on with whom and why. With Mum it meant serious shopping, and though there was the promise of lunch at David Jones Cafeteria, was it worth the endless hours of torture trying on shoes that were too small and school uniforms which were too big, but of course I would grow into them? And how could a pie with sauce in a plastic packet have been a treat? Going to town with Nana was a different story. It was with some expectation that we would descend into the air-conditioned red-walled cavern that was Cahill's. What I remember about Cahill's was the occasion, and the fish and chips. Nana spent her childhood in a Dickensian orphanage and her adulthood in the North of England, waiting for my grandfather to pick a winner, so I imagine that she felt comfortable with what she knew. That she always ordered fish and chips is only strange because Nana was famous for her fish and chips, perhaps she liked to compare. And I really shouldn't find it odd when I find it difficult to order anything other than fritto misto; in two generations we've progressed to "trefe"1 but not past the deep fryer. So I'm sure that I ordered fish and chips too, or perhaps I ate some of hers, because that was the only thing to do, otherwise she would eat one piece, then look around before coughing theatrically into a serviette which she would then drop, casually, over the other piece and put it in her bag. It was absolutely awful, and we grandchildren loved it when she did that. The other thing I have to say about fish and chips is that we Jews like to eat fried fish cold, but then we don't batter the fish, just flour and egg. I suppose it forms a batter anyway but it doesn't separate from the fish, and we like a solid fish, say kingfish, while Australians seem to go for thinner fillets encased in oily batter. Cahill's did something in between. To follow, tea for Nana, while I always ate fruit salad and ice cream; this I also used to eat on our Saturday afternoon excursions to the 'Cross' which Nana said reminded her of Paris, because it was full of 'artists' like herself. So Nana would sip her tea while I ate my tinned fruit salad and we enjoyed each other and the world, and what a delight for a chatty little girl, the undivided attention of such a beloved adult. I do believe that I will never feel as grown up, ever again, as I did when I was a little girl, out for lunch with my Nana. So as you see I have a sentimental attachment to fish and chips. Their cooking and consumption have flavoured my childhood and possibly yours. The association of fish and chips with that Hanson woman2 is therefore particularly galling, and yet also pertinent. I've never believed that it's just a coincidence that she is purveyor of fish and chips; after all, fish and chips are emblematic of 'Englishness'. Hanson wants Australians to maintain their cultural identification with the mother country, she could hardly have achieved her profile were she the proprietor of a noodle shop. So as you see I have a sentimental attachment to fish and chips. Their cooking and consumption have flavoured my childhood and possibly yours. The association of fish and chips with that Hanson woman2 is therefore particularly galling, and yet also pertinent. I've never believed that it's just a coincidence that she is purveyor of fish and chips; after all, fish and chips are emblematic of 'Englishness'. Hanson wants Australians to maintain their cultural identification with the mother country, she could hardly have achieved her profile were she the proprietor of a noodle shop. Here lies the Great Divide and I fear that I may be part of the problem, not the solution. I am hoist on my hybrid petard, uncomfortably, because much as I dislike elitist Epicureanism I have seen that the reality of what we eat in this country is not always pretty. And all the best efforts of the proselytising 'foodie' media are falling on deaf or already converted ears. Back in the mother country, this battleground is already well trod: there remains something shamefaced about the acceptance of fish and chips as a component of 'Englishness' among the 'better classes' ... . This set of perceptions attaches fish and chips to potent patriotic images of land, countryside, industrial might ... and above all, the notion of Britain as a gallant seafaring notion whose little ships do battle with the elements and the foreign enemy to feed and protect the people. (Walton 2) I see Pauline, wrapped in the flag, battered hake in upraised hand ... and let's not forget that fish and chips were one of our first fast foods, at a time when there was little respite for women, often providing the only hot meal of the day, particularly for workers. Of course the practice was seen to be harmful by health care professionals. The consumption of food prepared outside the home was read as poor mothering, a breakdown in the process of policing of 'proper' families and of course no-one is sure just what sort of mother Pauline is. She appears to be estranged from her older children, a case of one Chiko Roll too many? The irony of fish and chips and Englishness is that, according to Walton, fish and chips also symbolise cultural diversity: viewed in other moods and seen from other angles, of course, the image and associations of fish and chips could be very different. They expressed ethnic diversity as well as simplistic national solidarity, from the strong East End Jewish element in the early days of fish frying in London, through the strong Italian presence in the trade from the turn of the century, in urban Scotland and Ireland especially, to the growing importance of the Chinese and Greek Cypriots in the post-Second World War decades. (2) So fish and chips have played a significant role for a number of ethnic groups. They're ours, not hers. But I'm still troubled, I need to tell the gastronomic mafia that Pacific Rim cuisine won't be Oz food until a significant number of Australians are eating it, and I'm afraid "mainstream Australia, out there" is eating extremely boring food. Could it be that the resentment against Asians is because their food is just so much better? Footnotes 1. trefe: (yiddish) animals, seafood or insects considered impure, abomination, not to be eaten under any circumstances, notably pig and shellfish. 2. Pauline Hanson was elected to the Australian Federal Parliament as an independent candidate in 1996, and soon made her presence known with outspoken comments about Aborigines, (mainly Asian) migrants, and welfare recipients [ed.]. 3. Stephanie Alexander is a noted Australian food writer and restaurateur, and her A Shared Table is the latest of a plethora of Australian television series celebrating our gastronomic abundance. References Halligan,Marion. Eat My Words. Sydney: Collins/Angus and Robertson, 1990. Visser, Margaret. The Rituals of Dinner. New York: Grove/Weidenfeld, 1991. Walton, John K. Fish and Chips and the British Working Class: 1870-1940. Leicester: Leicester UP, 1992. Citation reference for this article MLA style: Felicity Newman. "'You Have a Basket for the Bread, Just Put the Bloody Chicken in It'." M/C: A Journal of Media and Culture 2.7 (1999). [your date of access] <http://www.uq.edu.au/mc/9910/basket.php>. Chicago style: Felicity Newman, "'You Have a Basket for the Bread, Just Put the Bloody Chicken in It'," M/C: A Journal of Media and Culture 2, no. 7 (1999), <http://www.uq.edu.au/mc/9910/basket.php> ([your date of access]). APA style: Felicity Newman. (1999) "You have a basket for the bread, just put the bloody chicken in it". M/C: A Journal of Media and Culture 2(7). <http://www.uq.edu.au/mc/9910/basket.php> ([your date of access]).